hanging some of the princes by “just their hand.”—Lam. 5:12; see IMPALEMENT.

Jesus Christ was hanged alive, nailed to a stake, on order of the Roman government in Palestine. (John 20:25, 27) The apostle Paul explains that the manner of Jesus’ death was highly important to the Jews, for “Christ by purchase released us from the curse of the Law by becoming a curse instead of us, because it is written: ‘Accursed is every man hanged upon a stake.’”—Gal. 3:13.

In two cases of suicide recorded in the Bible strangulation by hanging was employed. Ahithophel, David’s traitorous counselor, strangled himself (“hanged himself,” LXX). (2 Sam. 17:23) Ahithophel’s action was prophetic of that of one of Jesus’ apostles who proved to be traitorous, Judas Iscariot. (Ps. 41:9; John 13:18) Judas hanged himself also. (Matt. 27:5) Apparently the rope, or perhaps a branch of the tree on which Judas hanged himself, broke, “and pitching head foremost he noisily burst in his midst and all his intestines were poured out.”—Acts 1:18.

HANNAH

(Hanʹnah) [favor, graciousness].

Mother of the prophet Samuel. Hannah lived with her Levite husband Elkanah and his other wife Peninnah in Ramathaim-zophim in the mountainous region of Ephraim. In spite of Hannah’s long barrenness, contrasted with Peninnah’s bearing several children, Hannah was still Elkanah’s more beloved wife. Peninnah taunted Hannah because of her barrenness, notably when Elkanah took his family for their yearly appearance at the tabernacle in Shiloh.—1 Sam. 1:1-8.

On one visit to Shiloh, Hannah vowed to Jehovah that, if she could bear a son, she would give him to Jehovah, for His service. Seeing her lips move as she prayed inaudibly, High Priest Eli at first suspected that she had overindulged in wine and was drunk. But on learning of her sober fervor and sincerity, he expressed the wish that Jehovah God would grant her petition. Indeed, she soon became pregnant. After giving birth to Samuel, she did not go to Shiloh again until Samuel was weaned. Then she presented him to Jehovah as she had promised, bringing an offering consisting of a three-year-old bull, an ephah of flour and a large jar of wine. (1 Sam. 1:9-28) Each year thereafter, when she came to Shiloh, Hannah brought along a new sleeveless coat for her son. Eli again blessed her, and Jehovah again opened her womb so that in time she gave birth to three sons and two daughters.—1 Sam. 2:18-21.

Several desirable qualities are observed in Hannah. She was prayerful and humble, and had a desire to please her husband. Each year she accompanied him to sacrifice at the tabernacle. She made a great sacrifice of her own, giving up the companionship of her son, to keep her word and show appreciation for Jehovah’s kindness. She retained her motherly affection, as shown by her making a new coat for Samuel each year. The thoughts expressed in her song of thankfulness, when she and Elkanah presented Samuel for temple service, are quite similar to the sentiments voiced by Mary shortly after learning she was to mother the Messiah.—Luke 1:46-55.

HANNATHON

(Hanʹna·thon).

A boundary city of Zebulun. (Josh. 19:10, 14) Most geographers tentatively identify Hannathon with Tell el-Bedeiwiyeh, a little more than six miles (9.7 kilometers) NW of Nazareth. Others suggest el-Harbaj, at the southern end of the Plain of Acco. Hannathon appears in the records of Assyrian King Tiglath-pileser III and also in the Tell el-Amarna tablets.

HANNIEL

(Hanʹni·el) [favor of God].

1. A chieftain selected by Jehovah to represent the tribe of Manasseh in dividing the land W of the Jordan among the nine and a half Israelite tribes settling there. Hanniel was a son of Ephod and a descendant of Joseph.—Num. 34:13, 17, 23.

2. Head of an Asherite house; son of Ulla.—1 Chron. 7:30, 39, 40.

HANOCH

(Haʹnoch) [initiated, dedicated].

1. A son of Midian the fourth-named son of Abraham by Keturah.—Gen. 25:1, 2, 4; 1 Chron. 1:33.

2. A son of Jacob’s firstborn Reuben and the forefather of the Hanochites.—Gen. 46:8, 9; Ex. 6:14; Num. 26:4, 5; 1 Chron. 5:3.

HANOCHITES

(Haʹnoch·ites).

A family descended from Hanoch, a son of Reuben.—Num. 26:4, 5; Gen. 46:9.

HANUN

(Haʹnun) [favored].

1. Son of and successor to the throne of Nahash the king of Ammon. Because of the loving-kindness Nahash had exercised toward him, David sent messengers to comfort Hanun over the loss of his father. But Hanun, convinced by his princes that this was merely a subterfuge on David’s part to spy out the city, dishonored David’s servants by shaving off half their beards and cutting their garments in half to their buttocks, and then sent them away. When the sons of Ammon saw that they had become foul-smelling to David because of the humiliation meted out to his messengers, Hanun took the initiative to prepare for war and hired the Syrians to fight against Israel. In the ensuing conflicts the Ammonites and the Syrians were completely defeated by Israel; David subjected the surviving Ammonites of Rabbah to forced labor.—2 Sam. 10:1–11:1; 12:26-31; 1 Chron. 19:1–20:3.

2. One who, with the inhabitants of Zanoah, repaired the Valley Gate and part of the wall of Jerusalem.—Neh. 3:13.

3. “The sixth son of Zalaph” who did repair work on the wall of Jerusalem.—Neh. 3:30.

HAPHARAIM

(Haphʹa·raʹim).

A site on the territorial boundary of the tribe of Issachar. (Josh. 19:17-19) It cannot be identified with certainty. However, most modern geographers tentatively locate it at et-Taiyibeh, about eight miles (12.9 kilometers) NW of Beth-shean. Hapharaim also appears in a list of the Palestinian cities conquered by Egypt’s King Shishak.

HAPPINESSES

[from a form of the Hebrew ʼa·sharʹ, “to declare happy”; Greek, ma·kaʹri·os, “happy”].

Happiness is defined as “a state of well-being characterized by relative permanence, by dominantly agreeable emotion ranging in value from mere contentment to deep and intense joy in living, and by a natural desire for its continuation.” (Webster’s Third New International Dictionary) It thus differs from mere pleasure, which may come about simply through chance contact and stimulation.

The happinesses described in the Psalms and Proverbs, and particularly those spoken of by Jesus Christ in his Sermon on the Mount, are often called “beatitudes” or “blessednesses.” However, “happiness” is a more exact rendering of the Bible terms used, for both Hebrew and Greek have distinct words for blessing (Heb., ba·rakhʹ, “to bless”; Gr., eu·lo·geʹo, “to speak well of, to bless”). Furthermore, “blessed” carries the thought of the action of blessing, while “happy” brings to mind the state or condition that results from the blessing of God. Many modern versions render ʼa·shar’ and ma·kaʹri·os as “happy,” “happiness.” (CKW, JB, Ph, Ro, TC, TEV, Yg, NW and other versions, English and foreign) Ma·kaʹri·os is translated “happy” in AV at Acts 26:2 and Romans 14:22.

JEHOVAH AND JESUS CHRIST

Jehovah is “the happy God” and his Son Jesus Christ is called “the happy and only Potentate.” (1 Tim. 1:11; 6:15) In spite of the fact that Jehovah’s name and sovereignty have been challenged by the introduction of wickedness in both heaven and earth (see JEHOVAH) he is sure of the outworking of his purposes; nothing can be done beyond what his will permits. (Isa. 46:10, 11; 55:10, 11) His long-suffering in permitting conditions that are within his power to change has been with a definite purpose or end in view; therefore he is happy. The apostle Paul writes: “God, although having the will to demonstrate his wrath and to make his power known, tolerated with much long-suffering vessels of wrath made fit for destruction, in order that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory.”—Rom. 9:22-24.

Therefore, as the psalmist exclaims: “The glory of Jehovah will prove to be to time indefinite. Jehovah will rejoice in his works.” (Ps. 104:31) He is the greatest and foremost Giver, never changing or letting his generosity and merciful, loving attitude be turned to bitterness because of ingratitude on the part of creatures. “Every good gift and every perfect present is from above, for it comes down from the Father of the celestial lights, and with him there is not a variation of the turning of the shadow.” (Jas. 1:17) His son Jesus Christ, resting full confidence in his Father and always doing the things that please Him, is happy. (John 8:29) Even when undergoing trials and sufferings Jesus had an inward joy.—Heb. 12:2; compare Matthew 5:10-12.

THE SOURCE OF HAPPINESS

All the happinesses promised in the Bible are contingent upon right relationships to God; all of them are realized on the basis of love of God and faithful service to him. True happiness cannot be achieved apart from obedience to Jehovah. His blessing is essential for happiness, as one of his ‘good gifts’ and ‘perfect presents.’

Happiness does not find its source in amassing material wealth or power. Jesus said: “There is more happiness in giving than there is in receiving.” (Acts 20:35) The one who gives consideration to the lowly one, thereby enjoying the happiness of giving, is promised: “Jehovah himself will guard him and preserve him alive. He will be pronounced happy in the earth.” (Ps. 41:1, 2) The things that contribute to true happiness are knowledge of Jehovah, wisdom from him and even his correction and discipline. (Prov. 2:6; 3:13, 18; Ps. 94:12) The truly happy person trusts in Jehovah (Prov. 16:20), delights in and walks in His law (Ps. 1:1, 2; 112:1), observes justice (Ps. 106:3) and fears God.—Ps. 128:1.

A HAPPY NATION

Happiness can be the lot of an entire nation or people, if the nation truly follows Jehovah as its God and obeys his laws. (Ps. 33:12; 144:15) The nation of Israel, after David’s righteous administration and during the time that King Solomon followed Jehovah’s law, was secure and happy, “like the grains of sand that are by the sea for multitude, eating and drinking and rejoicing.” (1 Ki. 4:20, 25; 10:8; 2 Chron. 9:7) This demonstrates the influence of righteous rule on a nation. (Compare Proverbs 29:2, 18.) Jesus made clear the requirement for national happiness to the nationalistic Jews who thought that, because they were the fleshly descendants of Abraham and Jacob, they were the ‘happy nation whose God is Jehovah.’ (Ps. 33:12) He plainly told them that the kingdom of God would be taken from them and “given to a nation producing its fruits.” (Matt. 21:43) The apostle Peter later applied the term “nation” to the spiritual ones in union with Christ, saying: “You are ‘a chosen race, a royal priesthood a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness into his wonderful light.”—1 Pet. 2:9.

CHRIST’S COUNSEL ON HAPPINESS

Jesus strikingly opened his Sermon on the Mount by enumerating nine happinesses, naming qualities that bring one into God’s favor, with the prospect of inheriting the kingdom of the heavens. (Matt. 5:1-12) It is notable in these happinesses that, neither the condition in which one finds himself because of time and unforeseen occurrence, nor the purely humanitarian acts one might perform bring the blessing of happiness. True happiness stems from those things that have to do with spirituality, the worship of God and the fulfillment of God’s promises. For example, Jesus says: “Blessed are the poor in spirit . . . ” (AV), or, more understandably rendered: “Happy are those conscious of their spiritual need, since the kingdom of the heavens belongs to them.” (Matt. 5:3) He goes on to say: “Happy are those who mourn, since they will be comforted.” (Matt. 5:4) From the context (vss. 3 and 6) it is evident that he does not have in mind all persons who mourn for any reason. He indicates that the mourning would be because of their spiritually needy state and their hunger and thirst for righteousness. Such mourners would be observed and favored by God with his blessing of spiritual satisfaction, just as Jesus promises: “They will be filled.”—Compare 2 Corinthians 7:10; Isaiah 61:1-3; Ezekiel 9:4.

In the book of Revelation, Jesus Christ, through the angelic messenger, proclaims seven happinesses. (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14) The book declares, in its introduction: “Happy is he who reads aloud and those who hear the words of this prophecy, and who observe the things written in it” (1:3), and in its conclusion says: “Happy are those who wash their robes, that the authority to go to the trees of life may be theirs and that they may gain entrance into the city [New Jerusalem] by its gates.”—22:14.

TAKE DELIGHT IN JEHOVAH

In summary, it is clear that those achieving real happiness are the “holy nation” of God (1 Pet. 2:9), along with all others associated with that nation who serve and obey Jehovah from the heart. The psalmist says: “Rejoice in Jehovah, O you righteous ones, and give thanks to his holy memorial.” (Ps. 97:12) The apostle Paul echoes this admonition in writing to the Christian congregation: “Always rejoice in the Lord. Once more I will say, Rejoice!” (Phil. 4:4) It is, therefore, not in one’s wealth or wisdom, nor in one’s accomplishments or might that a person can find happiness. It is in knowledge of Jehovah, who counsels: “Let not the wise man brag about himself because of his wisdom, and let not the mighty man brag about himself because of his mightiness. Let not the rich man brag about himself because of his riches. But let the one bragging about himself brag about himself because of this very thing, the having of insight and the having of knowledge of me, that I am Jehovah, the One exercising loving-kindness, justice and righteousness in the earth; for in these things I do take delight.”—Jer. 9:23, 24.

HAPPIZZEZ

(Hapʹpiz·zez) [the shattering].

An Aaronic priest designated by lot in David’s time as chief of the eighteenth priestly division.—1 Chron. 24:1-7, 15.

HARA

(Haʹra).

A site to which Assyrian King Tilgath-pilneser (Tiglath-pileser III) transported Israelite captives. (1 Chron. 5:26) Similar references (2 Ki. 17:6; 18:11) to a later Assyrian exile tell of Israelites’ being taken to “the cities of the Medes” (Masoretic text) or “the mountains of Media.” (LXX) Many scholars feel that the Septuagint reading may be the correct one and suggest that at 1 Chronicles 5:26 “Hara” (Ha·raʼʹ, perhaps an Aramaic form of the Hebrew word for “mountain” [har]) became a proper name when the phrase “of Media” was inadvertently omitted. If this assumption is correct “Hara” may have applied to “the mountains of Media” E of the Tigris River valley. However, some who consider the Gozan of 2 Kings 17:6 and 18:11 to be a