When Israel entered the Promised Land the Hivites constituted one of the seven Canaanite nations that God promised to drive out before them. (Ex. 3:8, 17; 13:5; 23:23, 28; 33:2; 34:11) These nations were said to be more populous and mighty than Israel. (Deut. 7:1) Moses commanded the Israelites to devote them to destruction, leaving none alive when capturing their cities, because of their detestable practices and their pagan gods. Otherwise they would prove to be a snare and would cause Israel to come into God’s disfavor.—Lev. 18:27, 28; Deut. 18:9-13; 20:15-18.

Before Joshua led the armies of Israel across the Jordan into Canaan he first emphasized that the ark of the covenant represented God’s presence among them. At this time the Jordan River was at flood stage. The miraculous parting of the waters as the priests carrying the Ark stepped into the river was pointed to by Joshua as a sign that God would give them victory over the seven Canaanite nations.—Josh. 3:10-13.

The Bible records Joshua’s total destruction of the cities of those nations. (Josh. chaps. 10, 11) Hivites residing “at the base of [Mount] Hermon in the land of Mizpah” were among the tribes joining the Canaanite kings against Joshua at the bidding of Jabin king of Hazor. (Josh. 11:1-3) Hivites are listed among those fighting against Israel and suffering defeat. (Josh. 9:1, 2; 12:7, 8; 24:11) However, there was one group of the Hivite nation that was spared. (Josh. 9:3, 7) This group was the Gibeonites, evidently representing three other Hivite cities as well. These alone feared Jehovah, recognizing that he was fighting for Israel. By a stratagem they managed to enter into a covenant with Israel’s leaders and so were not killed but were made menial servants of Israel. (Josh. 9:1-15, 24-27) This is one instance of the fulfillment of Noah’s curse upon Canaan, in that the Gibeonites and their associates, though not destroyed, became slaves of the Shemites.—Gen. 9:25-27.

Jehovah indicated his approval of Israel’s faithful keeping of their covenant with these Hivites by fighting for Gibeon’s protection against the surrounding Canaanite nations that came against them as a result of their covenant with Israel. (Josh. 10:1-14) From this time on the Gibeonites dwelt peaceably with Israel. (2 Sam. 21:1-6) They are called “Amorites” at 2 Samuel 21:2, but this is evidently because “Amorite” was a term often applied to the Canaanite nations in general, since the Amorites were one of the most powerful tribes. (See AMORITE.) At the time of Joshua’s conquest these approved Hivites resided in the city of Gibeon, located not far NW of Jerusalem, also in Chephirah, Beeroth and Kiriath-jearim. Gibeon is described as ‘a great city, like one of the royal cities, and greater than Ai, and all its men were mighty ones.’—Josh. 10:2; 9:17.

After Joshua’s death Israel failed to continue to clear out the Canaanite nations as God had commanded, even intermarrying with them. Hence, the Bible record reads: “Now these are the nations that Jehovah let stay so as by them to test Israel, . . . The five axis lords of the Philistines, and all the Canaanites, even the Sidonians and the Hivites inhabiting Mount Lebanon from Mount Baal-hermon as far as to the entering in of Hamath. . . . and they [the Israelites] took up serving their gods.”—Judg. 3:1-6.

This passage locates the Hivites as mountain dwellers in the Lebanon range clear up to the northernmost part of the Promised Land. (Num. 34:8; Josh. 11:1, 3) When Joab and his men took a census at King David’s command “they came to the fortress of Tyre and all the cities of the Hivites.” (2 Sam. 24:7) Tyre was evidently just below the southern end of the Hivite territory.

During Solomon’s nationwide building program he used Canaanites, including Hivites, for forced labor under the direction of Israelite overseers. This further fulfilled Noah’s prophetic curse on Canaan.—1 Ki. 9:20-23; 2 Chron. 8:7-10.

HIVITES, HORITES AND HURRIANS

At Genesis 36:2 Zibeon, the grandfather of one of Esau’s wives, is called a Hivite. But verses 20 and 24 list him as a descendant of Seir the Horite. It is possible that, in Genesis 36:2, a copyist confused the Hebrew letters rehsh (====) and waw (====), which are very similar in appearance. Perhaps, therefore, verse 2 should read “Zibeon the Horite.”

On the other hand, the word “Horite” may be derived from Hebrew hohr, “cave” or “hole,” and may mean merely “cave dweller.” This would eliminate any discrepancy between the texts at Genesis 36:2 and verses 20, 24. Nevertheless, it seems more likely that the Horites were a separate nation.—See HORITE.

Archaeologists have unearthed ancient writings that scholars have interpreted as proof that a nation called “Hurrians” inhabited the regions of Armenia, Anatolia and Syria and parts of Palestine from patriarchal times, and they believe that this people included the Hivites, Horites and Jebusites. They equate “Horite” with “Hivite” and believe that somehow the Hurrians came to be called Hivites. Their theory is based to a great extent on linguistic similarities, particularly in proper names. The name “Horite” is, therefore, generally thought by them to be related to “Hurrian” rather than to mean “cave dweller.”

The Bible, however, seems to make a definite distinction between these tribes, and does not mention the name Hurrian. Therefore it is wiser to await further evidence before accepting such identification as conclusive.

HIZKI

(Hizʹki) [O my strength].

A Benjamite listed among the sons of Elpaal.—1 Chron. 8:1, 17, 18.

HIZKIAH

(Hiz·kiʹah) [Jehovah has strengthened or is strength].

One of the three sons of Neariah, a descendant of King Solomon.—1 Chron. 3:10, 23.

HOARFROST

A silvery-white deposit of ice needles formed by direct condensation at freezing temperatures. The ice crystals are long and needle-shaped and usually are perpendicular to the objects on which they occur, and most abundant along their edges. The moisture in the atmosphere freezes without passing through the liquid state, condensing on trees, plants and other objects, usually in the night. It is often found on windows.

The manna provided by Jehovah for the Israelites during their forty years of wandering in the wilderness is described thus at Exodus 16:14: “The layer of dew evaporated and here upon the surface of the wilderness there was a fine flaky thing, fine like hoarfrost upon the earth.” Jehovah speaks to Job of the “hoarfrost of heaven,” doubtless because it is produced from the atmosphere by condensation. (Job 38:29) Of Jehovah, the psalmist says: “Hoarfrost he scatters just like ashes.” (Ps. 147:16) Jehovah gives forth the hoarfrost with as much ease as a man scatters ashes with his hand. It covers or encrusts trees, grass, houses, and so forth, with a covering, just as though ashes had been scattered over them by Jehovah’s invisible hand.

HOBAB

(Hoʹbab) [beloved].

Moses’ brother-in-law; son of Reuel (Jethro) and a Midianite, of the tribe of Kenites. (Num. 10:29; Ex. 3:1; Judg. 1:16) When the time came for the Israelites to move from the region of Mount Sinai toward the Promised Land, Moses requested that Hobab accompany them so as to serve as “eyes” or as a scout for the nation because of his familiarity with the area. Although Hobab declined at first, apparently he did accompany the Israelites, for his descendants, the Kenites, took up dwelling in the wilderness of Judah to the S of Arad and are mentioned as still living in that area in the time of Saul and David.—Num. 10:29-32; Judg. 1:16; 1 Sam. 15:6; 27:10; 30:26, 29.

The Hebrew text of Judges 4:11, however, identifies Hobab as the father-in-law of Moses. In the New World Translation this text is rendered according to what the original Hebrew says, speaking of “the sons of Hobab, whose son-in-law Moses was.” Its rendering is in agreement with the quite literal translations by Dr. Robert Young, by J. B. Rotherham and by J. N. Darby, as well as those of the Jewish Publication Society, James Moffatt and An American Translation. So the one name, Hobab, may designate two separate individuals, namely, Moses’ father-in-law as well as his brother-in-law. That this is not out of the question is seen by the fact that more than one name is assigned to Moses’ father-in-law.—Compare Exodus 2:16-22; 3:1.

On the other hand, if Hobab was indeed only the name of the son of Reuel and hence was the name of only the brother-in-law of Moses, then the reference to Hobab as being Moses’ father-in-law must mean that Hobab was viewed as the representative of his father Reuel, who was, in that case, likely then dead.—See JETHRO; KENITE.

HOBAH

(Hoʹbah).

A site “north of Damascus” to which Abraham pursued the defeated armies under Chedorlaomer. (Gen. 14:13-17) The Biblical location is associated by certain scholars with Hoba, a spring on the road between Palmyra and Damascus, where at least the ancient name appears to be preserved. Hoba, like other large springs near the desert, may have once had a village standing nearby.

HOD

[majesty].

Son of Zophah from the tribe of Asher. Hod was probably the head over one of the larger divisions of the army having other chieftains under him.—1 Chron. 7:36, 37, 40.

HODAVIAH

(Hod·a·viʹah) [give thanks to Jehovah].

1. One of the seven sons of Elioenai, a descendant of King Solomon through Zerubbabel.—1 Chron. 3:10, 19, 24.

2. One of the seven paternal heads of the half tribe of Manasseh.—1 Chron. 5:23, 24.

3. A Benjamite; “son of Hassenuah” and father (or ancestor) of Meshullam.—1 Chron. 9:7.

4. A Levite family head, seventy-four of whose “sons” (descendants) returned from Babylon in 537 B.C.E. and some of whom, if not all, served as supervisors in connection with the rebuilding of the temple. (Ezra 2:1, 2, 40; 3:9) Hodaviah is called Judah at Ezra 3:9 and Hodevah at Nehemiah 7:43.

HODESH

(Hoʹdesh) [new moon].

One of the wives of the Benjamite Shaharaim.—1 Chron. 8:1, 8, 9.

HODEVAH

(Hoʹde·vah) [give thanks to Jehovah].

Forefather of certain Levites among those returning from Babylonian exile (Neh. 7:6, 7, 43); alternate form of the name “Hodaviah.”—Ezra 2:40; see HODAVIAH No. 4.

HODIAH

(Ho·diʹah) [my splendor is Jah].

1. A man who married the sister of a certain Naham. The name appears in the genealogy of Judah.—1 Chron. 4:1, 19.

2. A Levite who assisted Ezra in explaining the law of Jehovah to the congregation of Israel assembled before the Water Gate at the public square of Jerusalem, and evidently also one of those who called upon the sons of Israel to bless Jehovah and his glorious name and then reviewed God’s dealings with his people. (Neh. 8:1, 5, 7; 9:5) This Hodiah may be the same as either No. 3 or 4 below.

3, 4. The name of two Levites whose descendants, if not they themselves, attested by seal to the confession contract made during Nehemiah’s governorship. If they personally did the sealing, then one of them could have been No. 2 above.—Neh. 9:38; 10:1, 9, 10, 13.

5. One of the “heads of the people” whose descendant, if not himself, attested to the confession contract in Nehemiah’s day.—Neh. 10:1, 14, 18.

HOE

See FARMING IMPLEMENTS.

HOGLAH

(Hogʹlah) [partridge].

The third listed of Zelophehad’s five daughters. Since her father had no sons, his inheritance was divided among the five daughters with the stipulation that they marry inside their own tribe of Manasseh, in order “that their inheritance might continue together with the tribe of the family of their father” and not “circulate from one tribe to another.”—Num. 36:1-12; 26:33; 27:1-11; Josh. 17:3, 4.

HOHAM

(Hoʹham).

King of Hebron; one of the five kings who went up to war against Gibeon because it had made peace with Joshua and the Israelites. These five kings were defeated when Joshua came to the aid of the Gibeonites. After being put to death, they were hung upon stakes until the evening and were thereafter thrown into a cave.—Josh. 10:1-27.

HOLINESS

The state or character of being holy. The English words “holy” and “holiness” are translated from Hebrew words having the possible root meaning “to be bright,” “to be new or fresh, untarnished or clean” in a physical sense, although used in the Bible mainly in a spiritual or moral sense. Accordingly, holiness means cleanness, purity, sacredness. Also, the original Hebrew conveys the thought of separateness, exclusiveness or sanctification to God, who is holy; a state of being set aside to the service of God. In the Christian Greek Scriptures the words rendered “holy” and “holiness” likewise denote separation to God; they also are used to refer to holiness as a quality of God and to purity or perfection in one’s personal conduct.

JEHOVAH

The quality of holiness belongs to Jehovah. (Ex. 39:30; Zech. 14:20) Christ Jesus addressed him as “Holy Father.” (John 17:11) Those in the heavens are shown declaring: “Holy, holy, holy is Jehovah of armies,” attributing to him holiness, cleanness in the superlative degree. (Isa. 6:3; Rev. 4:8; compare Hebrews 12:14.) He is the Most Holy One, superior to all others in holiness. (Prov. 30:3; here the plural form of the Hebrew word translated “Most Holy” is used to denote excellence and majesty.) The Israelites were frequently reminded that Jehovah is the Source of all holiness as they observed the words “Holiness belongs to Jehovah” that were engraved on the shining gold plate on the high priest’s turban. This plate was called “the holy sign of dedication,” showing that the high priest was set apart to a service of special holiness. (Ex. 28:36; 29:6) In Moses’ victory song after the deliverance through the Red Sea, Israel sang: “Who among the gods is like you, O Jehovah? Who is like you, proving yourself mighty in holiness?” (Ex. 15:11; 1 Sam. 2:2) As an added guarantee of the carrying out of his word, Jehovah has even sworn by his holiness.—Amos 4:2.

God’s name is sacred, set apart from all defilement. (1 Chron. 16:10; Ps. 111:9) His name Jehovah is to be held as holy, sanctified above all others. (Matt. 6:9) Disrespect for his name merits the punishment of death.—Lev. 24:10-16, 23; Num. 15:30.

Since Jehovah God is the originator of all righteous principles and laws (Jas. 4:12) and is the basis of all holiness, any person or thing that is holy becomes so because of relationship with Jehovah and his worship. One cannot have understanding or wisdom unless he has knowledge of the Most Holy One. (Prov. 9:10) Jehovah can be worshiped only in holiness. One claiming to worship him but practicing uncleanness is disgusting in his sight. (Prov. 21:27) When Jehovah foretold that he would make the way clear for his people to return to Jerusalem from