Addar near Kadesh-barnea.—Num. 34:4; Josh. 15:3; see ADDAR No. 2.

HAZAR-ENAN

(Haʹzar-eʹnan), Hazar-enon (Haʹzar-eʹnon).

A site on the northern boundary of “the land of Canaan.” (Num. 34:2, 7-10) Ezekiel referred to Hazar-enon (Hazar-enan), along with Damascus and Hamath, in his forevision of the territory of Israel. (Ezek. 47:13, 17; 48:1) A positive identification of the site cannot be made at this time. However, most authorities tentatively locate it at Kiryatein, about seventy miles (112.6 kilometers) E-NE of Damascus on the road to Palmyra.

HAZAR-GADDAH

(Haʹzar-gadʹdah) [perhaps, village of good fortune].

A city in southern Judah (Josh. 15:21, 27); the location is unknown.

HAZARMAVETH

(Ha·zar·maʹveth).

A descendant of Noah through Shem and Joktan. (Gen. 10:1, 21, 25, 26; 1 Chron. 1:20) It is generally believed that Hazarmaveth’s descendants settled the Hadhramaut region in S Arabia. A connection between Hadhramaut and Hazarmaveth is suggested by the similarity of the consonants in the original Hebrew and Arabic names. The geographical limits of the Hadhramaut are not closely defined. It is approximately 550 miles (c. 880 kilometers) long and 150 miles (c. 240 kilometers) wide. The coastal plain is rather narrow, and then the land rises steeply, forming a stony plateau with an average elevation of between 3,000 and 4,000 feet (c. 900 and 1,200 meters). Many deep, cliff-lined torrent valleys cut through the high plateau. These valleys are very fertile. Palms and dates thrive; sheep, camels, asses and cattle find pasture, and millet, alfalfa, indigo, cotton and corn are among the crops grown there. Chief of the torrent valleys is the Wadi Hadhramaut. This stream begins its course some 300 miles (c. 480 kilometers) inland from the W coast of the Arabian Peninsula and gradually curves eastward for about 400 miles (c. 640 kilometers), finally emptying into the Arabian Sea as the Wadi Masila (the name applied to its lower course). The Hadhramaut region anciently played an important role because of its incense trade. But frankincense trees, once abundant, are now scarce there.

HAZAR-SHUAL

(Haʹzar-shuʹal) [fox courtyard].

An enclave city of Simeon in the S of Judah. (Josh. 15:21, 28; 19:1-3; 1 Chron. 4:28) It was reoccupied after the Babylonian exile. (Neh. 11:25-27) The location is uncertain; some geographers suggest an identification with Khirbet el-Watan, about four miles (6.4 kilometers) E of Beer-sheba.

HAZAR-SUSAH

(Haʹzar-suʹsah) [village of the mare].

A Simeonite enclave city in the southern part of Judah (Josh. 19:1, 2, 5), also called Hazar-susim. (1 Chron. 4:31) A similar list of cities originally assigned to Judah has “Sansannah” in place of Hazar-susah. (Josh. 15:21, 31) Some view them as separate locations, placing Sansannah to the N-NE of Beer-sheba and Hazar-susah about sixteen miles (26 kilometers) to the W of Beer-sheba at Sbalat Abu Susein, near the Plains of Philistia. A number of scholars, however, view it as probable that Hazar-susah is simply a secondary name for Sansannah, such secondary name, by its meaning, describing a notable function of the place. If it is the same as Sansannah, Hazar-susah may tentatively be identified with Khirbet esh-Shamsaniyat to the N-NE of Beer-sheba, a short distance from the suggested site of Madmannah (likely Beth-marcaboth), mentioned before (Hazar-susah, Hazar-susim or Sansannah) in the foregoing texts.—See BETH-MARCABOTH.

HAZAZON-TAMAR

(Hazʹa·zon-taʹmar) [Hazazon of the palm trees].

A city inhabited by Amorites and apparently located in the vicinity of the Low Plain of Siddim. King Chedorlaomer and his allies defeated the Amorites dwelling in Hazazon-tamar. (Gen. 14:5-8) Centuries later the combined forces of Moab, Ammon and the mountainous region of Seir came against Judah by way of “Hazazon-tamar, that is to say, En-gedi.” (2 Chron. 20:2, 10, 11) Many scholars believe that the Genesis reference points to a location some distance S of En-gedi and therefore regard the words “that is to say, En-gedi,” as a late addition. The name “Hazazon-tamar,” however, appears to be preserved in the Wadi Hasasa about seven miles (11 kilometers) NW of the suggested site of En-gedi. Also, the meaning of Hazazon-tamar would fit the En-gedi region, described by Josephus as a place where “the best kind of palm trees” thrive. (Antiquities of the Jews, Book IX, chap. I, par. 2) So if the Genesis passage refers to a more southerly location, possibly there were two places called Hazazon-tamar: the one linked with En-gedi; the other perhaps the site SW of the Dead Sea that is called simply Tamar.—Ezek. 47:19; 48:28.

HAZER-HATTICON

(Haʹzer-hatʹti·con).

A site mentioned in Ezekiel’s vision as on the boundary of Israel, and “toward the boundary of Hauran.” (Ezek. 47:13, 16) A site by this name is unknown; some consider it a scribal error for “Hazar-enon.”—Ezek. 47:16, 17; see HAZAR-ENAN, HAZAR-ENON.

HAZEROTH

(Ha·zeʹroth) [enclosure, settlement].

Israel’s last camping site before entering the Wilderness of Paran. (Num. 11:35; 12:16; 33:17, 18; Deut. 1:1) At Hazeroth Miriam was stricken with leprosy after she and Aaron questioned Moses’ authority and his taking of a Cushite wife. (Num. 11:35; 12:1-16) Most scholars connect Biblical Hazeroth with the oasis ʽAin Khadra, NE of the traditional site of Mount Sinai.

HAZIEL

(Haʹzi·el) [vision of God].

Son of Shimei; a Gershonite Levite in the time of David.—1 Chron. 23:6-9.

HAZO

(Haʹzo) [vision].

A nephew of Abraham; fifth-named son of Nahor and Milcah.—Gen. 22:20-22.

HAZOR

(Haʹzor) [an enclosure].

1. The chief city of northern Canaan at the time of Israel’s conquest under Joshua. (Josh. 11:10) Hazor has been identified with Tell el-Qedah located about four miles (6.4 kilometers) SW of Lake Huleh (now mostly drained). According to archaeologist Yigael Yadin, under whose direction excavations were carried out at the site from 1955 to 1958, the Hazor of Joshua’s time covered an area of approximately 150 acres (61 hectares) and could have accommodated from 25,000 to 30,000 inhabitants.

Jabin the king of Hazor led the united forces of northern Canaan against Joshua, but suffered a humiliating defeat. Hazor itself was burned, the only city in that area built on a mound to be so treated. (Josh. 11:1-13) Although later assigned to the tribe of Naphtali (Josh. 19:32, 35, 36), Hazor, in the time of Deborah and Barak, was the seat of another powerful Canaanite king, also called Jabin.—Judg. 4:2, 17; 1 Sam. 12:9.

At a later period, Hazar, like Gezer and Megiddo, was fortified by King Solomon. (1 Ki. 9:15) Archaeological finds indicate that the gates of these three cities were of similar construction. Reporting on the excavations at Hazor, Yadin, in his work The Art of Warfare in Biblical Lands (Vol. II, p. 288), writes: “As the first sign of the gate of this wall began to emerge from the dust and earth that were gently being scooped away, we were struck by its similarity to the ‘Gate of Solomon’ which had been discovered at Megiddo. Before proceeding further with the excavation, we made tentative markings of the ground following our estimate of the plan of the gate on the basis of the Megiddo gate. And then we told the laborers to go ahead and continue removing the debris. When they had finished, they looked at us with astonishment, as if we were magicians or fortunetellers. For there, before us, was the gate whose outline we had marked, a replica of the Megiddo gate. This proved not only that both gates had been built by Solomon but that both had followed a single master plan.”

Over two hundred years after Solomon’s death, during the reign of Israelite King Pekah, the Assyrian king Tiglath-pileser III conquered Hazor and carried its inhabitants into exile.—2 Ki. 15:29.

2. A Judean city in the Negeb, perhaps to be linked with el-Jebariyeh, located some fifteen miles (24 kilometers) E-NE of the suggested site of Kadesh-barnea (likely the same as Kedesh).—Josh. 15:21, 23

3. Another name for Kerioth-hezron, a town of Judah that has generally been identified with Khirbet el-Qaryatein located about 12.5 miles (20 kilometers) S of Hebron.—Josh. 15:21, 25.

4. A town located in the territory of Benjamin. (Neh. 11:31, 33) El-Burj, situated about four miles (6.4 kilometers) NW of Jerusalem, has been suggested as a probable site. The name “Hazor” is still preserved in nearby Khirbet Hazzur.

5. A region in the Arabian Desert E of the Jordan mentioned in the prophecy of Jeremiah as being due for despoiling by King Nebuchadrezzar (Nebuchadnezzar) of Babylon.—Jer. 49:28-33.

[Picture on page 723]

Two levels of the ruins thought to represent ancient Hazor (Tell el-Qedah). The older, lower level is in the foreground

HAZOR-HADATTAH

(Haʹzor-ha·datʹtah).

A city in the southern part of Judah. (Josh. 15:21, 25) Its exact location is not known. Some geographers, however, tentatively suggest it may be modern el-Hudeira, about twenty-two miles (35.4 kilometers) E-NE of Beer-sheba.

HAZZELELPONI

(Haz·ze·lel·poʹni) [give shade, you who are turning toward me].

Probably the daughter of the “father of Etam”; the sister of Jezreel, Ishma and Idbash.—1 Chron. 4:1, 3; see ETAM No. 3.

HEʼ

[====].

The fifth letter in the Hebrew alphabet, and, outside the Hebrew Scriptures, representing five when used as a number. The meaning of the name is “window.”

In speaking, heʼ has a guttural sound somewhere between the softer ʼaʹleph and the harsher hhehth. It thus corresponds generally to the English “h,” and is similar to the sound of “h” in the word “behind.” In the Hebrew, it appears at the beginning of each verse of Psalm 119:33-40. The letters heʼ [====] and hhehth [====] are very similar in form.

HEAD

[Heb., roʹsh; Gr., ke·pha·leʹ].

Due to its superior position at the top of the human body and especially as the location of the mind and the senses of sight, hearing, smell and taste, the head figures prominently in the Bible in both a literal and a figurative sense.

The book of Ecclesiastes contains a metaphorical description of the effects of old age, terminating in death. (Eccl. 12:1-7) The ‘crushing of the golden bowl,’ if applying to some part of the body, may describe the breaking down at death of the brain and its functions in the bowllike cranium of the head. Or it may apply to the body, like a vessel holding the golden content of life. Death or destruction are represented by the expression ‘breaking the head’ or ‘wounding’ the head. (Ps. 68:21; 74:13, 14) The Bible’s first prophecy (Gen. 3:15) states that the ‘seed of the woman,’ after himself suffering a bruising of the heel, will bruise the serpent’s head. In fulfillment, other texts show that the great Serpent, Satan the Devil, is to be put into a deathlike condition in the abyss for a thousand years, and shortly thereafter to be annihilated forever in the “lake of fire,” the “second death.”—Rev. 20:1-3, 7, 10, 14; 12:9.

Expressions concerning the literal head are usually connected with some figurative or representative meaning. Pharaoh fulfilled Joseph’s interpretation of the dream of the chief cupbearer by ‘lifting up his head’ prominently among his servants, restoring him to his former office. But Pharaoh ‘lifted up [the] head from off’ his chief baker, putting him to death. (Gen. 40:13, 19-22) Among some of the nations, soldiers were buried with their swords under their heads, that is, with military honors. (Ezek. 32:27) Jesus Christ’s having “nowhere to lay down his head” meant he had no residence that he could call his own.—Matt. 8:20.

BLESSING, ANOINTING, SWEARING

The head was the member of the body on which blessings were placed. (Gen. 48:13-20; 49:26) The priests and others in whose behalf certain sacrifices were made laid their hands on the head of the animal in acknowledgment that the sacrifice was for them. (Lev. 1:2-4; 8:14; Num. 8:12) Anointing oil was poured on the head. (Lev. 8:12; Ps. 133:2) In his Sermon on the Mount Jesus counseled to ‘grease the head’ when fasting, so as to appear well groomed and not make a sanctimonious show of self-denial for public acclaim. (Matt. 6:17, 18) Greasing the head of a guest with oil came to be one of the essential marks of hospitality. (Luke 7:46) Dust, earth or ashes put on the head signified distress, mourning, or humiliation. (Josh. 7:6; 1 Sam. 4:12; 2 Sam. 13:19) The psalmist, in recounting the testings and hardships on God’s people, says that men had ridden over