HAZOR-HADATTAH

called in To 1^ Asher), overlooking Lake Semechonitia = el-Huleh (Jos. Ant. v. v. 1). The name probably lingers in Jeba and Merj a-Hadlreh, about 7 miles N. of Safed. It was taken and destroyed by Joshua. Solomon fortified it (1 K 9"). It was taken by Tiglath-pileser III. (2 K W^). 2. A town in the Negeb of Judah (Jos 1523), unidentified. 3. A town also in the Negeb (Jos 1S»), identical with Kerioth-hezron. 4. A place in Benjamin, N. of Jerusalem (Neh ll'^), probably Khirbet Haesur, between Beit Haninah and Neby SamvM. 5. The kingdoms of Hazor, named with Kedar (Jer 49^8 etc.), an Arabian district, possibly on the border of the desert. W. Ewing.

HAZOR-HADATTAH.— The text (Jos IS^s) is not beyond suspicion. If it is correct, the name may mean 'new Hazor.' The place was in the Negeb of Judah, but the site is unknown.

HAZZELELFONI.— A female name in the genealogy of Judah (1 Ch 43).

HE. — The fifth letter of the Hebrew alphabet, and as such used in the 119th Psalm to designate the 5th part, each verse of which begins with this letter.

HEAD. — Not the head but the heart was regarded as the seat of intellect ; it was, however, the seat of life, and was naturally held in honour. Hence phrases such as 'keeper of my head' (1 S 28^; cf. Ps 140'), 'swearing by the head' (Mt 5^), and the metaphorical use, common to all languages, as equivalent to 'chief.' In Dt 28", Is 9", we find ' head and tail ' as a proverbial expression. Christ is the head of the Church (Eph 4«, Col l'' 2"), as man is of the woman (Eph 5^). To lift up the head is to grant success (Ps 27' 110', Gn 41", where there is an obvious ironical parallel in v."). The hand on the head was a sign of mourning (2 S 13", Jer 2") ; so dust or ashes (2 S 1^, La 2i«); or eovering the head (2 S W", Jer 143). On the other hand, to uncover the head, i.e. to loose the turban and leave the hair in disorder, was also a sign of mourning (see AV and RVm, Lv 10' 13", Ezk 24"). Similarly shaving the head, a common practice in the East (Job l^". Is 15^ 221', Ezk 7", Am 8"); it was forbidden to priests (Lv 21'), and, in special forms, to all IsraeUtes (19", Dt 14i). It might also mark the close of a period of mourning (Dt21i2), or of a Nazirite's vow (Nu 6», Ac 18"), or of a Levite's purification (Nu 8'). In Dt 32*' there is a reference to the warrior's long hair, RVm. Laying hands on the head was (o) part of the symbolism of sacrifice (Lv 16"). (b) a sign of bless-ing (Gn 48»), (c) a sign of consecration or ordination (Nu 2723, Ac 6'). In 2 K 2' the reference seems to be to the pupil sitting at the feet of his master. ' Head ' is also used, like 'face,' as a synonym for 'self (Ps 7"; and probably Pr 2522, Ro 12M). C. W. Emmet.

HEADBAND,— In 1 K 20"- " RV this is the correct rendering of the word tr. ' ashes ' in AV. Beyond the fact that it covered the wearer's forehead its form is unknown. A different word, tr. 'headbands,' Is 3'" AV, more probably represents ' sashes,' as in RV; it is used again in Jer 23^ for the sash or girdle (EV 'attire') with which a bride 'girds' herself (Is 49" RV, the cognate verb). A. R. S. Kennedy.

HEADSTONE, more correctly 'head stone,' Zee 4' etc. See Corner, Corneh-Stone.

HEADTIRE, TIRE.— The former is found in AV, as one word, only 1 Es 3", for the kidaris, the stiff upright headdress of the Persian kings. In RV headtiie sup-plants AV's bonnet (wh. see). 'The tire of thine head' of Ezk 24" AV becomes in RV 'thy headtiie,' but 'tires' is retained in v.^. For the 'round tires like the moon' of Is 3" AV, the crescents of RV, see Ornaments, and for the Hebrew headgear generally, see Dress, § 5.

HEADY.— This form of the English word has been displaced by 'headstrong.' It occurs in 2 Ti 3', where the same Gr. word is used as is translated 'rashly'

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HEART

(RV 'rash') in Ac IQ". Bp. Hall (.Works, ii. 109) says, ' We may offend as well in our heddye acceleration, as in our delay.'

HEALTH. — The word formerly covered (o) healing, (6) spiritual soundness, (c) general well-being. For (a) cf. Pr 12" 13", Jer 8", where it represents the word usually translated 'healing.' (6) In Ps 42" 43' 67', and frequently in Pr. Bk. Version, it stands for the word otherwise tr. 'salvation' or 'help.' In these usages it is active, (c) The wider passive use, including general well-being of body and soul, not merely the absence of disease, is illustrated by Ac 27*', 3 Jn ''. Cf. General Confession, 'There is no health in us.' See Medicine.

C. W. Emmet.

HEART. — 1. Instances are not wanting in the OT of the employment of this word in a physiological sense, though they are not numerous. Jacob, for example, seems to have suffered in his old age from weakness of the heart; a sudden failure of its action occurred on receipt of the unexpected but joyful news of Joseph's great prosperity (Gn 46^'). A similar failure proved fatal in the case of Eli, also in extreme old age (1 S'4"-"; cf. the case of the exhausted king, 282"). The effect of the rending of the pericardium is referred to by Hosea as well known (13»); and although the proverb 'a sound (RVm 'tranquil') heart is the life of the flesh' (Pr 14") is primarily intended as a psychological truth, the simile is evidently borrowed from a universally recognized physiological fact (cf. 423). The aphorism attributed to ' the Preacher ' (Ec 10') may be interpreted in the same way; the 'right hand' is the symbol of strength and firmness, and the left of weakness and indecision (cf. 2'*). Nor does it appear that OT writers were ignorant of the vital functions which the heart is called on to discharge. This will be seen by their habit of using the word metaphorically as almost a synonym for the entire Ufe (cf. Ps 22m 69», Is 1', where 'head' and 'heart' cover man's whole being).

2. The preponderating use of the word is, however, psychological ; and it is in this way made to cover a large variety of thought. Thus it is employed to denote the centre of man's personal activities, the source whence the principles of his action derive their origin (see Gn 6' 8", where men's evil deeds are attributed to corruption of the heart). We are, therefore, able to understand the significance of the Psalmist's penitential prayer, 'Create in me a clean heart' (Ps SI'"), and the meaning of the prophet's declaration, ' a new heart also will I give you' (Ezk 36"; cf. 11"). The heart, more-over, was considered to be the seat of the emotions and passions (Dt 19«, 1 K 8", Is 302"; cf. Ps 104", where the heart is said to be moved to gladness by the use of wine). It was a characteristic, too, of Hebraistic thought which made this organ the seat of the various activities of the intellect, such as understanding (Job 34i»-.34, 1 K 4"), purpose or determination (Ex 14', 1 S 7', 1 K 8", Is 10'), consciousness (Pr 14", where, if EV be an accurate tr. of the original text, the heart is said to be conscious both of sorrow and of joy; cf. 1 S 2'), imagination (cf. Lk 1", Gn 8"). memory (Ps 31", 1 S 2V^; cf. Lk 2"- " 1"). The monitions of the conscience are said to proceed from the heart (Job 27'), and the counterpart of the NT expression ' branded in their own conscience as with a hot iron' (1 Ti 4? RV) is found In the OT words ' I will harden his heart' (Ex 4a; cf. Dt 23», Jos ll'" etc.). Closely connected with the idea of conscience is that of moral character, and so we find 'a new heart' as the great desideratum of a people needing restoration to full and intimate relationship with God (Ezk 18" ; cf . Dt 9', 1 K 11'). It is, therefore, in those movements which characterize repentance, placed in antithesis to outward manifestations of sorrow for sin, ' Rend your heart and not your garments' (Jl 21').

3. Moving along in the direction thus outlined, and not forgetting the infiuence of the Apocryphal writings