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