love his enemies, that is, those who make themselves personal enemies. Such love (Gr., a·gaʹpe) is not sentimentality, based on mere personal attachment, as is usually thought of, but a moral or social love based on deliberate assent of the will as a matter of principle, duty and propriety sincerely seeking the other’s good according to what is right. A·gaʹpe (love) transcends personal enmities, never allowing these to cause one to abandon right principles and to retaliate in kind. As to those who oppose his Christian course and persecute him, doing so in ignorance, the servant of God will even pray for such that their eyes might be opened to see the truth concerning God and his purposes.—Matt. 5:44.

PROPER HATRED

Nevertheless, under certain conditions and at certain times it is proper to hate. “There is . . . a time to love and a time to hate.” (Eccl. 3:1, 8) Even of Jehovah it is said that he hated Esau. (Mal. 1:2, 3) But this cannot be attributed to any arbitrariness on God’s part. Esau proved himself unworthy of Jehovah’s love by despising his birthright and selling it and hence also the divine promises and blessings attached thereto. Moreover, he purposed to kill his brother Jacob. (Gen. 25:32-34; 27:41-43; Heb. 12:14-16) God also hates lofty eyes, a false tongue, hands that are shedding innocent blood, a heart fabricating hurtful schemes, feet that are in a hurry to run to badness, a false witness, anyone sending forth contentions among brothers, in fact, everyone and everything standing in complete opposition to Jehovah and his righteous laws.—Prov. 6:16-19; Deut. 16:22; Isa. 61:8; Zech. 8:17; Mal. 2:16.

Therefore, in true loyalty to Jehovah, his servants hate what and whom he hates. (2 Chron. 19:2) “Do I not hate those who are intensely hating you, O Jehovah, and do I not feel a loathing for those revolting against you? With a complete hatred I do hate them. They have become to me real enemies.” (Ps. 139:21, 22) But this hate does not seek to inflict injury on others and is not synonymous with spite or malice. Rather, it finds expression in its utter abhorrence of what is wicked, avoiding what is bad and those intensely hating Jehovah. (Rom. 12:9, 17, 19) Christians rightly hate those who are confirmed enemies of God, such as the Devil and his demons, as well as men who have deliberately and knowingly taken their stand against Jehovah.

While Christians have no love for those who turn the undeserved kindness of God into an excuse for loose conduct, they do not hate persons who become involved in wrongdoing but are worthy of being shown mercy. Rather than hating the repentant wrongdoer, they hate the wicked act, yes, “even the inner garment that has been stained by the flesh.” (Jude 4, 23) Also, upon becoming Christians, persons who formerly hated one another do so no longer. (Titus 3:3) The one hating his brother is still walking in darkness, and any claim on his part to be a lover of God would really be a lie. Hatred of one’s brother is tantamount to murder.—1 John 2:9, 11; 4:20; 3:15.

Sentimentality can cause one’s view of love and hate to get out of balance, as was apparently true of David in connection with his son Absalom. (2 Sam. 18:33; 19:1-6) Thus, too, “the one holding back his rod is hating his son, but the one loving him is he that does look for him with discipline.”—Prov. 13:24.

By respecting the privacy of others and showing loving consideration one can avoid unnecessarily making himself an object of hatred. Hence the advice: “Make your foot rare at the house of your fellow man, that he may not have his sufficiency of you and certainly hate you.”—Prov. 25:17.

HATHACH

(Haʹthach) [perhaps, good].

A eunuch of King Ahasuerus, appointed to attend Queen Esther and through whom she communicated with Mordecai.—Esther 4:5, 6, 9, 10.

HATHATH

(Haʹthath) [terror].

Son of Othniel the son of Kenaz, probably by Caleb’s daughter Achsah.—1 Chron. 4:13; Josh. 15:17.

HATIPHA

(Ha·tiʹpha) [seized (as a captive)].

Ancestor 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, 54; Neh. 7:56.

HATITA

(Ha·tiʹta) [perhaps, dug up, furrowed].

Ancestor of a family of temple gatekeepers, members of which returned from Babylon with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 42; Neh. 7:45.

HATTIL

(Hatʹtil) [talkative].

Forefather of some of “the servants of Solomon” who returned to Jerusalem from Babylon with Zerubbabel.—Ezra 2:1, 2, 55, 57; Neh. 7:59.

HATTUSH

(Hatʹtush) [perhaps, assembled].

1. A head priest who returned from Babylon with Zerubbabel in 537 B.C.E.—Neh. 12:1, 2, 7.

2. Son of Shemaiah; a descendant of David through Zerubbabel.—1 Chron. 3:1, 19-22.

3. The head of the paternal house of the sons of David who returned with Ezra to Jerusalem in 468 B.C.E. (Ezra 8:1, 2) Possibly the same as No. 2.

4. Son of Hashabneiah; one who shared in repairing Jerusalem’s wall in the days of Nehemiah.—Neh. 3:10.

5. A priest or the forefather of one who, during Nehemiah’s governorship, attested by seal the confession contract.—Neh. 9:38; 10:1, 4, 8.

HAUGHTINESS

Disdainful pride; arrogance; superciliousness. Haughtiness is the opposite of humility. The Greek and Hebrew words translated “haughty” and “haughtiness” have the basic meaning of “high,” “exalted,” “swelling.” One who is haughty is, in his own esteem, superior, lifted up above his fellowmen. As a result, such a person usually claims honor and attention beyond what is due and treats others with disrespect and insolence.

A CONDITION OF THE HEART

Haughtiness is a bad quality or characteristic that is deeper than a mental conclusion. Jesus Christ named it along with murder, thievery, blasphemy and other wrongdoing and said that “from inside, out of the heart of men,” such things issue forth. (Mark 7:21, 22) Jesus’ earthly mother Mary said of Jehovah: “He has scattered abroad those who are haughty in the intention of their hearts.” (Luke 1:51) David appealed to Jehovah, saying: “My heart has not been haughty.”—Ps. 131:1; Isa. 9:9; Dan. 5:20.

Even a person whose heart has been humble in service of God can become haughty because of gaining wealth or power, or by reason of his beauty, success, wisdom or the acclaim of others. King Uzziah of Judah was such a person. He ruled well and enjoyed Jehovah’s blessing for many years. (2 Chron. 26:3-5) But the Bible record states: “However, as soon as he was strong, his heart became haughty even to the point of causing ruin, so that he acted unfaithfully against Jehovah his God and came into the temple of Jehovah to burn incense upon the altar of incense.” (2 Chron. 26:16) Uzziah lifted himself up to perform priestly duties, which privilege God had expressly withheld from the kings of Israel, making kingship and priesthood separate.

At one time good King Hezekiah became, for a brief period, haughty in heart, and his haughtiness evidently infected the people he ruled. He had been exalted in rulership because of Jehovah’s blessing, but he failed to appreciate and to recognize that all credit should have gone to God. The chronicler writes of him: “But according to the benefit rendered him Hezekiah made no return, for his heart became haughty and there came to be indignation against him and against Judah and Jerusalem.” Happily, he recovered from this dangerous attitude. The account continues. “However, Hezekiah humbled himself for the haughtiness of his heart, he and the inhabitants of Jerusalem, and Jehovah’s indignation did not come upon them in the days of Hezekiah.”—2 Chron. 32:25, 26; compare Isaiah 3:16-24; Ezekiel 28:2, 5, 17.

GOD OPPOSES HAUGHTINESS

Not only are haughty ones distasteful to honest men, but, more seriously, they receive the opposition of Jehovah God. (Jas. 4:6; 1 Pet. 5:5) Haughtiness is foolishness, and a sin (Prov. 14:3; 21:4), and Jehovah sets himself against the haughty to bring them low. (2 Sam. 22:28; Job 10:16; 40:11; Ps. 18:27; 31:18, 23; Isa. 2:11, 17) Haughtiness is sure to bring destruction if not forsaken. The ancient nation of Moab, which lifted itself up against God and his people, was brought to nothing. (Isa. 16:6; 25:10, 11; Jer. 48:29) Even the ten-tribe kingdom of Israel was not spared when it became haughty and insolent in heart.—Isa. 9:8-12.

GUARD AGAINST HAUGHTINESS

One should therefore watch carefully to keep haughtiness out of his heart. He should be especially on guard when he has achieved success in any endeavor, or is given a higher or more responsible position. He can be mindful that “pride is before a crash, and a haughty spirit before stumbling.” (Prov. 16:18) Furthermore, one can let haughtiness grow. It can come to control him to the extent that Jehovah will class him with those whom he gives up to a disapproved mental state, and who are deserving of death. (Rom. 1:28, 30, 32) Such caution is especially appropriate in the “last days,” when, as the apostle warned, haughtiness would be one of the distinguishing characteristics of those critical times.—2 Tim. 3:1, 2.

Additionally, the person desiring God’s favor should avoid flattery, which tends to cultivate haughtiness in others. The proverb says: “An able-bodied man that is flattering his companion is spreading out a mere net for his steps.” (Prov. 29:5) Not only does the flatterer bring ruin to his companion (“a flattering mouth causes an overthrow”—Prov. 26:28), but he also receives God’s disfavor. The apostle Paul was careful to avoid both flattery and haughtiness.—1 Thess. 2:5, 6.

HAURAN

(Ha·u·ranʹ).

A boundary site in Ezekiel’s vision of Israel’s inheritance. (Ezek. 47:13, 15, 16, 18) According to some scholars it embraced approximately the same area earlier covered by the term “Bashan.” (See BASHAN.) Hauran is apparently the district referred to in ancient Egyptian texts (Huruna), and Assyrian documents of Shalmaneser III (Hauranu). It also appears to correspond to the smaller region called “Auranitis” in Graeco-Roman times. The name el-Hauran is applied today to the rolling prairie of rich red soil between Damascus and the Yarmuk River.

HAVILAH

(Havʹi·lah) [stretch of sand].

1. A land ‘encircled’ by the Pishon, one of the four rivers branching off from the river issuing out of Eden. It is further identified as a land of good gold, bdellium gum and the onyx stone. (Gen. 2:10-12) Inasmuch as the Pishon River is no longer identifiable, the location of the land of Havilah remains uncertain. (See PISHON.) The description of its resources is considered by some to be typically Arabian and it is often associated with a region in SW Arabia. However, as geographer J. Simons comments (The Geographical and Topographical Texts of the Old Testament, 1959, p. 41): “From ancient times gold has come from various parts of the Arabian peninsula.”

If, as seems reasonable, the land of Havilah of Genesis 2:11 is the same as that referred to in Genesis 25:18, then it appears that Havilah embraced a larger area than the region in SW Arabia suggested by some. According to Genesis 25:18, the Ishmaelites were “tabernacling from Havilah near Shur, which is in front of Egypt, as far as Assyria.” This would require that Havilah, or at least a portion thereof, extend to or near the Sinai Peninsula, in which the Wilderness of Shur likely is located. (See SHUR.) The text evidently shows that the nomadic Ishmaelites ranged from the Sinai Peninsula clear across northern Arabia and into Mesopotamia. Similarly, when King Saul struck down the Amalekites “from Havilah as far as Shur, which is in front of Egypt” (1 Sam. 15:7), it would appear that the expression “from Havilah” points to a portion, probably the NW corner, of the Arabian Peninsula as representing one limit of the territory in which the Amalekites were centered, while the Wilderness of Shur in the Sinai Peninsula represented the other limit, or as expressed in The Interpreter’s Dictionary of the Bible (Vol. 1, p. 101): “from the desert interior of the N Arabian Nejd to the region N of modern Suez in Egypt.”

Thus, unless the “Havilah” of Genesis 2:11 is a distinct region from that mentioned in these other texts, it would appear that it embraced at least the NW portion of the Arabian Peninsula and perhaps a much larger area. On the basis of the Biblical reference to “the entire land of Havilah,” J. Simons, quoted above, suggests that the term “Havilah” may take in the entire Arabian Peninsula, though it is difficult to see how the Pishon River could have ‘encircled’ such an area.

2. A son of Cush the son of Ham. (Gen. 10:6, 7) Many scholars view the name “Havilah” in this text as also representing a region, and the name may well have come to be applied to the area settled by the descendants of this son of Cush. Since the majority of Cush’s descendants appear to have migrated into Africa and Arabia following the breakup at Babel (Gen. 11:9), it is generally suggested that the descendants of the Cushite Havilah are to be connected with the region called “Haulan” in ancient Sabean inscriptions. This region lay on the SW coast of Arabia to the N of modern Yemen. Additionally, some suggest that, in course of time, migrants of this tribe crossed the Red Sea to Somaliland in Africa, the ancient name possibly being preserved there in that of the Aualis. (Hasting’s Dictionary of the Bible, Vol. II, p. 311) It is equally possible that the migration took place in a reverse direction, that is, from Africa to Arabia. The strait of the Red Sea, called Bab el-Mandeb, that separates Arabia from Somaliland in Africa is only twenty miles (32 kilometers) wide.

3. A son of Joktan and descendant of Shem through Arpachshad. (Gen. 10:22-29) The names of certain others of Joktan’s sons, such as Hazarmaveth and Ophir, are evidently connected with regions in S Arabia. Thus it seems likely that the Shemitic Havilah and his descendants also settled in Arabia, though not necessarily in the S. Some would place him in the region identical with that of the Cushite Havilah; but the mere correspondency of the names is hardly basis for assuming that, in spite of their ethnological differences, they both gravitated to the same area. While the evidence connecting the Cushite Havilah with the region in SW Arabia known as Haulan (mentioned in No. 2 above) is not conclusive, hence possibly allowing for Haulan to be connected instead with the Shemitic Havilah, Haulan’s association with Africa and its proximity to Ethiopia (the land of Cush) would seem to favor its being linked with the Cushite Havilah. On this basis it would seem likely that the Havilah descended from Shem occupied territory more to the N of Arabia, perhaps providing the source for the name of the land referred to in the Genesis texts mentioned in No. 1 above.

HAVVOTH-JAIR

(Hav·voth-jaʹir) [tent villages of Jair].

Villages located in Manasseh’s territory E of the Jordan. Since “Gilead” at times also denotes