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