the Israelites hamstrung the horses of their enemies, on one occasion Joshua being specifically directed to do so by Jehovah. (Josh. 11:6, 9; 2 Sam. 8:3, 4; 1 Chron. 18:3, 4) This was the simplest method of putting horses out of the battle, and after being disabled in this way, the horses undoubtedly were killed, destroyed along with the war chariots. By not appropriating to themselves the horses of their enemies and then using them in warfare, the Israelites would be safeguarded from being ensnared into relying on horses instead of on Jehovah for protection.—Compare Deuteronomy 17:16; Isaiah 31:1, 3.

HAMUL

(Haʹmul) [spared], Hamulites (Ha·muʹlites).

The younger son of Perez and grandson of Judah, from whom the Hamulites descended.—Gen. 46:12; Num. 26:21; 1 Chron. 2:5.

HAMUTAL

(Ha·muʹtal) [possibly, father-in-law is dew].

Daughter of “Jeremiah from Libnah”; wife of King Josiah and mother of Jehoahaz and Mattaniah (Zedekiah), both of whom reigned as kings over Judah.—2 Ki. 23:30, 31; 24:17, 18; Jer. 52:1.

HANAMEL

(Hanʹa·mel) [possibly, God is gracious].

Son of Shallum the paternal uncle of the prophet Jeremiah. It was from Hanamel that the prophet bought the field that was in Anathoth at the time the Babylonians were laying siege to Jerusalem.—Jer. 32:1-12.

HANAN

(Haʹnan) [gracious].

1. One of the “sons of Shashak”; a Benjamite.—1 Chron. 8:1, 23-25.

2. Son of Maacah; one of the mighty men of David’s military forces.—1 Chron. 11:26, 43.

3. One of the six sons of Azel; a descendant of King Saul.—1 Chron. 8:33-38; 9:44.

4. Son of Igdaliah. It was in the dining room of the sons of Hanan that the prophet Jeremiah tested the Rechabites’ obedience to the command of their forefather Jehonadab not to drink wine.—Jer. 35:3-6.

5. Head of a family of Nethinim temple slaves, members of which returned from Babylon with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 43, 46; Neh. 7:46, 49.

6. One of the Levites who assisted Ezra in explaining the Law to the congregation of Israel assembled in the public square before the Water Gate of Jerusalem. (Neh. 8:1, 7) He may have been the same as No. 7 and/or No. 10.

7. A Levite whose descendant, if not himself, attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship. (Neh. 9:38; 10:1, 9, 10) If it was Hanan himself who sealed this agreement, he may be the same as No. 6 above and/or No. 10 below.

8, 9. Two “heads of the people” whose descendants, if not themselves, attested to the confession contract during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 22, 26.

10. Son of Zaccur; a faithful Levite appointed by Nehemiah to distribute the due portions to the Levites, under the direction of Shelemiah, Zadok and Pedaiah. (Neh. 13:13) He may be the same as No. 6 and/or No. 7 above.

HANANEL

See TOWER.

HANANI

(Ha·naʹni) [possibly, Jehovah has been gracious].

1. One of Heman’s fourteen sons. Hanani was designated by lot to lead the eighteenth group of musicians at the sanctuary in the time of King David.—1 Chron. 25:4-6, 9, 25.

2. The seer or visionary who rebuked King Asa of Judah for making an alliance with the king of Syria instead of relying upon Jehovah, and who was put in the house of the stocks because the king took offense at what he said. (2 Chron. 16:1-3, 7-10) Hanani apparently was the father of Jehu, the prophet who rebuked Baasha the king of Israel and Jehoshaphat the king of Judah.—1 Ki. 16:1-4, 7; 2 Chron. 19:2, 3; 20:34.

3. A priest of the “sons of Immer” among those dismissing their foreign wives in compliance with Ezra’s exhortation.—Ezra 2:36, 37; 10:10, 11, 20, 44.

4. Nehemiah’s brother. At the time of his coming to Shushan, Hanani, along with other men of Judah, apprised Nehemiah of the condition of Jerusalem’s wall. (Neh. 1:2, 3) After the wall was rebuilt, Nehemiah put his brother Hanani and also Hananiah in command of Jerusalem.—Neh. 7:1, 2.

5. A Levite priest and musician who participated in the procession arranged by Nehemiah at the inauguration of Jerusalem’s wall.—Neh. 12:31-36.

HANANIAH

(Han·a·niʹah) [Jehovah has been gracious].

1. Son of Shashak and head of a Benjamite house.—1 Chron. 8:1, 24, 25, 28.

2. One of the fourteen sons of Heman and head of the sixteenth of the twenty-four service groups of Levitical musicians appointed by David to serve at the sanctuary.—1 Chron. 25:1, 4, 5, 8, 9, 23.

3. A high-ranking officer (‘prince’) in King Uzziah’s army.—2 Chron. 26:11.

4. Father of the Zedekiah who was a prince during the reign of Jehoiakim the king of Judah.—Jer. 36:12.

5. Son of Azzur; a false prophet from the Benjamite city of Gibeon who opposed Jehovah’s prophet Jeremiah. During the reign of King Zedekiah of Judah, while Jeremiah encouraged the people to bring their necks under the yoke of the king of Babylon and thus keep living (Jer. 27:12-14), Hananiah prophesied that Babylon’s power would be broken within two years, the Jewish exiles there would be released and all the confiscated utensils of the temple would be returned. To illustrate his point, Hananiah removed the wooden yoke from off Jeremiah’s neck and broke it. Jehovah then commanded Jeremiah to inform Hananiah that the yoke bar of wood was to be replaced by an iron yoke, and that Hananiah’s death would occur within that year. True to the prophecy, the false prophet died in that year.—Jer. chap. 28.

6. Probably the grandfather of Irijah the officer at the gate of Benjamin who seized the prophet Jeremiah, falsely charging that he was attempting to desert to the Chaldeans.—Jer. 37:1-15.

7. The Hebrew name of Shadrach, one of Daniel’s three Jewish companions taken to Babylon in 617 B.C.E.—Dan. 1:6, 7; see SHADRACH.

8. Son of Zerubbabel and father of Pelatiah and Jeshaiah.—1 Chron. 3:19, 21.

9. A descendant of Bebai who was among those heeding Ezra’s exhortation to dismiss their foreign wives.—Ezra 10:10, 11, 28, 44.

10. A Levite priest and head of the paternal house of Jeremiah during Nehemiah’s governorship.—Neh.12:12, 26.

11. A member of the ointment mixers who did repair work on the wall of Jerusalem in Nehemiah’s time.—Neh. 3:8.

12. Son of Shelemiah; one who shared in repairing the wall of Jerusalem in 455 B.C.E.—Neh. 3:30.

13. A priestly trumpeter who participated in the ceremonies arranged by Nehemiah at the inauguration of Jerusalem’s wall.—Neh. 12:31, 40, 41.

14. One of the heads of the people whose descendant, if not himself, attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 23.

15. The prince of the Castle, a trustworthy man fearing God more than many others. Nehemiah put him in command of Jerusalem along with Hanani.—Neh. 7:2.

HAND

[Heb., yadh (the word most widely used); kaph, also used for “palm” (or “sole” of the foot); ya·minʹ, “right hand”; s^emoʼlʹ, “left hand.” Gr., kheir, “hand”; de·xi·aʹ, “right hand”; a·ri·ste·raʹ, “left hand”].

The “hand,” as used in the Scriptures, at times includes the wrist, as at Genesis 24:22, 30, 47 and Ezekiel 16:11, where bracelets are said to be worn on the “hands,” and at Judges 15:14, where mention is made of the fetters on Samson’s “hands.” The hand applies the power of the arm and directs it, so, in many cases where it appears in figurative speech, the idea of “applied power” can be associated with the word “hand.” (Ex. 7:4; 13:3; Deut. 2:15) The human hand being a very dexterous and versatile part of the body and that with which work is done, it is used symbolically in many Bible texts to denote a wide range of actions.

MANUAL GESTURES AND THEIR SIGNIFICANCE

The hands were employed in gestures to express various things. They were lifted in prayer, the palms usually turned toward heaven in appeal (2 Chron. 6:12; Neh. 8:6); lifted in oaths (Gen. 14:22); touched to the mouth in a form of salute (Job 31:27); clapped in joy, as applause (2 Ki. 11:12), or in anger or derision (Num. 24:10; Job 27:23; Nah. 3:19); waved in threat (Isa. 10:32); placed on top of the head or on the loins in sadness or distress (2 Sam. 13:19; Jer. 30:5, 6); washed with water in an attempt to denote ceremonial cleanness, innocence, or ridding oneself of responsibility. (Matt. 15:1, 2; 27:24; contrast Psalm 26:5, 6; 51:1, 2.) Jehovah assured Jacob that his son Joseph would “lay his hand upon your eyes,” that is, close Jacob’s eyes after he had died. (Gen. 46:4) This privilege would ordinarily have been that of the firstborn. Hence these words not only assured Jacob that his beloved son Joseph would remain near him during the remaining years of the aged patriarch’s life, but also apparently foretold that the right of firstborn, lost by Reuben, would go to Joseph. The hands of the priests were filled with sacrifices by Moses at the time of their installation as part of the ceremony symbolically equipping them, ‘filling their hands’ with authority and power for the priesthood.—Lev. 8:25-27.

FIGURATIVE AND SYMBOLIC USAGES

The hand was sometimes used to represent the person himself, as in David’s appeal to Nabal for food: “Just give, please, whatever your hand may find.” (1 Sam. 25:8) It also referred to one’s general disposition or activity (Gen. 16:12), or denoted his responsibility to account for his actions.—Gen. 9:5; Ezek. 3:18, 20.

God is symbolically spoken of as using his “hand,” that is, his applied power, in accomplishing work, a few of which instances are: in creation (Ps. 8:6; 102:25); destroying his enemies (Isa. 25:10, 11); delivering his people (Ex. 7:4, 5); exercising favor and power toward those seeking him (Ezra 8:22); making provision (Ps. 104:28; 145:16); and offering help. (Isa. 11:11) Elihu declared that the powerful ones depart “by no hand,” and the stone of Nebuchadnezzar’s prophetic dream was cut out of a mountain “not by hands,” in each case meaning not by human hands, but by the power of Jehovah.—Job 34:1, 20; Dan. 2:34, 44, 45.

‘In, into or under one’s hand’ means to be under such one’s power or dominion (Gen. 9:2; 41:35; Job 2:6; 1 Pet. 5:6; compare Genesis 37:21), or it may mean “at your disposal” or ‘in one’s care’ (Gen. 16:6, compare Le; 42:37, compare RS; Luke 23:46; John 10:28, 29); “with uplifted hand” denotes being vigorous, victorious (Ex. 14:8); ‘strengthening the hands’ means empowering or supplying and equipping (Ezra 1:6); “weakening the hands,” breaking down the morale (Jer. 38:4); ‘putting one’s own life into his hand or palm,’ risking his life (1 Sam. 19:5; Job 13:14); “shaking hands” was done in making a promise (Ezra 10:19), or in going surety for another (Prov. 6:1-3; 17:18; 22:26); ‘putting the hand to’ signifies undertaking (Deut. 15:10, compare AV); ‘putting one’s hand upon another’s goods,’ stealing or improperly using such. (Ex. 22:7, 8, 10, 11); ‘clean hands’ denote innocence (2 Sam. 22:21; compare Psalm 24:3, 4); ‘blood filling the hands,’ murder (Isa. 1:15; 59:3, 7); ‘putting the hand over the mouth,’ keeping quiet (Judg. 18:19); ‘dropping the hands down,’ becoming discouraged (2 Chron. 15:7; see also Isaiah 35:3; Hebrews 12:12, 13); ‘opening up the hand,’ in generosity.—Deut. 15:11.

“A little more folding of the hands in lying down” brings poverty to the lazy one. (Prov. 6:9-11) He is described as being too weary to get his hand out of the banquet bowl to bring it back to his mouth. (Prov. 26:15) The negligent person “working with a slack hand will be of little means,” whereas the diligent hand will bring riches.—Prov. 10:4.

Other Hebrew idiomatic expressions involving the hand are: ‘put your hand with,’ meaning to cooperate with, be on the side of (Ex. 23:1; 1 Sam. 22:17); “by the hand of,” under the guidance of (Ex. 38:21) or by means of (Lev. 8:36; 10:11); ‘his hand does not reach,’ or ‘his hand is not attaining it,’ he does not have enough (financial) means (Lev. 14:21); ‘what his hand shall get,’ what he can afford (Num. 6:21); ‘hands of a sword,’ power of a sword (Job 5:20); ‘hand of the tongue,’ power of the tongue (Prov. 18:21); ‘life of your hand,’ revival of your power (Isa. 57:10); ‘to shut the hand’ from one’s brother, that is, to be closefisted as to helping him.—Deut. 15:7, AV.

Jehovah told the Israelites that they should tie his words “as a sign upon [their] hand” (Deut. 6:6-8; 11:18), and that he had engraved Zion upon his palms (Isa. 49:14-16), denoting constant remembrance and attention. With similar meaning, Jehovah tells the eunuchs who lay hold of his covenant that he will give them in his house a “monument” (or, place; literally, a “hand”). (Isa. 56:4, 5) The Bible speaks of worshipers of God as writing upon their hands, symbolically, the words, “Belonging to Jehovah,” thus denoting they are his slaves. (Isa. 44:5) In the same way the “mark” of the “wild beast” in the right hand would symbolize one’s giving attention, devotion and support to the “wild beast” and its “image,” inasmuch as a person’s hands are used to do work in behalf of the one he serves.—Rev. 13:16, 17; 14:9, 10; 20:4.

LAYING ON OF HANDS

Aside from mere handling, hands were laid on a person or object for various purposes. The general meaning of the act, however, was that of a designation, a pointing out of the person or thing as being acknowledged or recognized in a certain way. During the ceremony at the installation of the priesthood, Aaron and his sons laid their hands on the head of the bull and the two rams to be sacrificed, thereby acknowledging that these animals were being sacrificed for them for the sake of their becoming priests of Jehovah God. (Ex. 29:10, 15, 19; Lev. 8:14, 18, 22) Joshua was appointed successor to Moses by God’s command, Moses laying his hand on Joshua, who consequently was “full of the spirit of wisdom” and so was able to lead Israel properly. (Deut. 34:9) Hands were laid on persons when designating them as receivers of a blessing. (Gen. 48:14; Mark 10:16) Jesus Christ touched or laid his hands on some persons he healed. (Matt. 8:3; Mark 6:5; Luke 13:13) The gift of the holy spirit was granted to certain persons designated by the laying on of the hands of the apostles.—Acts 8:14-20; 19:6.

Appointments to service

In the Christian congregation appointments of mature men to positions or offices of responsibility were also made by the laying on of hands by those authorized to do so. (Acts 6:6; 1 Tim. 4:14) Because of the influence such appointed men would have, and the example they would set, the apostle Paul admonished Timothy: “Never lay your hands hastily upon any man; neither be a sharer in the sins of others.” This meant not to appoint a man without due consideration of his qualifications, lest the man fail to carry out the duties of his office properly, and Timothy thus share the blame for the difficulty caused.—1 Tim. 5:22.

THE RIGHT HAND

The right hand was considered to be of great importance, symbolically. Joseph was displeased when Jacob crossed his hands in order to lay his right hand on Ephraim, Joseph’s younger son. But Jacob did this purposely, to give Ephraim the superior blessing. (Gen. 48:13-20) To be on the right hand of a ruler was to have the most important position, next to the ruler himself (Ps. 110:1; Acts 7:55, 56; Rom. 8:34; 1 Pet. 3:22), or a position in his favor. (Matt. 25:33) Jesus is spoken of in the vision of Revelation as having the seven stars (overseers) of the seven congregations in his right hand, that is, having his favor and being under his full control, power and direction.—Rev. 1:16, 20; 2:1.

For God to take hold of one’s right hand would strengthen that one. (Ps. 73:23) Usually the right hand of a warrior was his sword-wielding hand, and it was unprotected by the shield in the left hand. Therefore, a friend would stand or fight at his right hand as an upholder and protector. This circumstance is used metaphorically with regard to God’s help and protection to those serving him.—Ps. 16:8; 109:30, 31; 110:5; 121:5.

The writer of Ecclesiastes says: “The heart of the wise is at his right hand, but the heart of the stupid at his left hand.” In other words, the wise one is motivated toward a good, favorable path, but the stupid one inclines to a bad course.—Eccl. 10:2.

DIRECTIONS

The Hebrew expressions for “right hand” and “left hand” are also translated “south” and “north,” respectively (Gen. 14:15; Ps. 89:12), since directions were reckoned from the standpoint of a person facing the E. Hence, S would be to his right.—1 Sam. 23:19, 24.

OTHER USES

“Hand” (Heb., yadh) is also used for “side” (Ex. 2:5; Eccl. 4:1), or ‘at the side of,’ (Neh. 3:4, 5, 7); for “coast” (Num 24:24); and for the “tenons” of the tabernacle panel frames. (Ex. 26:17; compare AV, margin.) The Hebrew word kaph (often rendered “hand” and “palm”) is used for cups (“spoons,” AV) of the tabernacle and of the temple (Ex. 25:29; Num. 7:84, 86; 2 Ki. 25:14) and for “socket” (of one’s thigh) or “hollow” (of a sling). (Gen. 32:25, 32; 1 Sam. 25:29) Both yadh, “hand,” and kaph, “hand” and “palm,” are variously translated by yet other English terms.

“Handfuls,” figuratively, stand for abundance (Gen. 41:47) or a “handful” may mean only a little (1 Ki. 17:12), or a modest portion (Eccl. 4:6), according to the context.

The “handbreadth” was a unit of measure. (Ex. 25:25; Ezek. 40:5) The handbreadth being small (c. 2.9 inches [c. 7.4 centimeters]), “handbreadths” stand for just a few, at Psalm 39:5, which says, “you have made my days just a few,” literally, “just handbreadths.”—See ARM; ATTITUDES AND GESTURES; THUMB; WASHING OF HANDS.

HANDBREADTH

A linear measure approximately corresponding to the width of the hand at the base of the fingers. The handbreadth is reckoned at about 2.9 inches (c. 7.4 centimeters), with four fingerbreadths equaling a handbreadth and six handbreadths a cubit. (Ex. 25:25; 37:12; 1 Ki. 7:26; 2 Chron. 4:5; Ezek. 40:5, 43; 43:13) According to Psalm 39:5, David said: “You have made my days just a few”; however, “just handbreadths” appears in the Hebrew Masoretic text. (NW, 1958 ed., ftn.) Christ Jesus similarly employed the word “cubit”: “Who of you by being anxious can add one cubit to his life span?”—Matt. 6:27.

HANDCUFFS

See BOND.

HAND MILL

See MILL.

HANDSHAKE

See ATTITUDES AND GESTURES.

HANES

(Haʹnes).

A site mentioned at Isaiah 30:4 in Jehovah’s denunciation of those seeking help from Egypt. (Isa. 30:1-5) Two principal suggestions are advanced as to the location of Hanes. Some scholars would identify it with the place now called Ahnas el-Medina. Here about sixty-nine miles (111 kilometers) S of Cairo, are found the ruins of the ancient Greek city renamed Heracleopolis Magna. Others, however, believe that the parallel expression, “his princes have come to be in Zoan itself, and his own envoys reach even Hanes,” requires a location in the Nile Delta, where Zoan is thought to have been. The Aramaic rendering of Isaiah 30:4 gives “Tahpanhes” in place of “Hanes,” and Tahpanes (Tahpanhes, Tehaphnehes) is in the Delta region.—See TAHPANES, TAHPANHES, TEHAPHNEHES.

There are also various possible meanings given to the text. Some commentators believe the “envoys” are Jewish, sent to obtain Egyptian military aid, and that these arrive at Hanes on such a mission. Others suggest that the envoys are those of Pharaoh (mentioned in the preceding verse) depicted as receiving the Jewish delegation when it reached Hanes. Whatever is the case, Jehovah showed that Egypt would be a vain source of help.—Vs. 5.

HANGING

[from Heb., ta·lahʹ, “to hang up, suspend”; compare its use at Psalm 137:2; Isaiah 22:24; Ezekiel 15:3].

Under the law given by Jehovah to Israel, certain criminals might be hung upon a stake after being put to death, as “accursed of God,” placed on public display as an example and warning. A dead person thus hung was to be taken down before nightfall and buried; leaving him on the stake all night would defile the soil given to the Israelites by God. (Deut. 21:22, 23) Israel followed this rule even if the one executed was not an Israelite.—Josh. 8:29; 10:26, 27.

The two sons and five grandsons of Saul whom David turned over to the Gibeonites for execution were not buried before nightfall. They were left in the open from the start of the barley harvest (about the latter part of April) until rain came, evidently after the harvest season was completed. The reason why the Gibeonites were allowed to follow a different procedure in this instance seems to be because a national sin had been committed by King Saul, who had put some of the Gibeonites to death, thus violating the covenant made with them by Joshua years earlier. (Josh. 9:15) Now God had caused the land to suffer a three-year famine as evidence of his anger. Therefore the bodies of the hanged ones were left exposed until Jehovah indicated that his wrath had been appeased by ending the drought period with a downpour of rain. David then had the bones of the men buried, after which “God let himself be entreated for the land.”—2 Sam. 21:1-14.

The narrative of the book of Esther reports the hanging of several persons. The same Hebrew word (ta·lahʹ) is used in each instance. It is specifically stated that Haman’s ten sons were killed by the Jews, then hung the next day. (Esther 9:7-10, 13, 14) The others hung were evidently treated in the same manner, their dead bodies being exposed on high before the public because their crimes were offenses against the king. (Esther 2:21-23; 7:9, 10) The same Hebrew word is used for the hanging of Pharaoh’s chief baker.—Gen. 40:22; 41:13.

The nations surrounding Israel were generally more cruel than the Israelites in their methods of inflicting punishment and of heaping reproach on those executed. When the armies of Babylon captured Jerusalem, they inflicted cruel punishments on the nobles,