HACHMONITE

See HACHMONI No. 1.

HADAD

(Haʹdad) [perhaps, thunderer].

1. One of the twelve sons of Ishmael the son of Abraham and his concubine Hagar.—Gen. 25:12-15; 1 Chron. 1:28-30.

2. Successor to the kingship of Edom after the death of Husham. “Hadad son of Bedad, who defeated the Midianites in the field of Moab,” apparently ruled from the city of Avith.—Gen. 36:31, 35, 36; 1 Chron. 1:46, 47.

3. Another king of Edom; husband of Mehetabel. Hadad succeeded Baal-hanan to the kingship, and “the name of his city was Pau.” (1 Chron. 1:43, 50, 51) He is called Hadar at Genesis 36:39, which may be due to a scribal error, since the Hebrew letters corresponding to “r” (ר) and “d” (ד) are very similar.

4. An Edomite of the royal offspring and troublemaker for Israel during Solomon’s reign. While yet a child, Hadad, along with some of his father’s servants, fled down to Egypt by way of Paran to escape Joab’s slaughter of all the males of Edom. In Egypt Hadad and those with him were kindly received, Pharaoh giving Hadad a house as well as food and land, and later even his own sister-in-law as a wife. By this woman, Hadad had a son named Genubath, who lived right in Pharaoh’s house among the sons of Pharaoh. Upon learning that King David and Joab had died, Hadad returned to Edom and proved to be a resister to Solomon.—1 Ki. 11:14-22, 25.

5. Hadad is considered to be the chief deity of ancient Syria and is generally identified with Rimmon. The name “Hadad” appears as part of the names of certain Syrian kings, such as Ben-hadad (1 Ki. 15:18) and Hadadezer (1 Ki. 11:23), and also occurs in the name “Hadadrimmon.”—Zech. 12:11; see HADADRIMMON.

HADADEZER

(Had·ad·eʹzer) [Hadad is a help].

Son of Rehob and king of Zobah, a Syrian (Aramaean) kingdom thought to have been situated N of Damascus (2 Sam. 8:3, 5; 1 Ki. 11:23; 1 Chron. 18:3, 5) and which included vassalages. (2 Sam. 10:19) Before being defeated by King David, Hadadezer had waged warfare against Toi (Tou) the king of Hamath.—2 Sam. 8:9, 10; 1 Chron. 18:9, 10.

After the Syrians who had been hired by the Ammonites to fight against David were defeated, Hadadezer strengthened his forces by enlisting additional Syrians from the region of the Euphrates. (2 Sam. 10:6, 15, 16; 1 Chron. 19:16) This may be alluded to at 2 Samuel 8:3 (compare 1 Chronicles 18:3), where the reference seems to be to Hadadezer’s seeking to put his control back again at the river Euphrates. On this, Cook’s Commentary (Vol. II, p. 396) notes that the Hebrew literally means “to cause his hand to return” and states: “The exact force of the metaphor must . . . be decided by the context. If, as is most probable, this verse relates to the circumstances more fully detailed [at 2 Samuel 10:15-19], the meaning of the phrase here will be when he (Hadadezer) went to renew his attack (upon Israel), or to recruit his strength against Israel, at the river Euphrates.”

At Helam the forces of Hadadezer under the command of Shobach (Shophach) met those of David and were defeated. Immediately afterward Hadadezer’s vassals made peace with Israel. (2 Sam. 10:17-19; 1 Chron. 19:17-19) In the conflict forty thousand Syrian horsemen were killed. Perhaps, in order to escape through rough terrain, these horsemen dismounted and were slain as footmen. This could account for their being called “horsemen” at 2 Samuel 10:18 and “men on foot” at 1 Chronicles 19:18. The difference in the number of Syrian charioteers killed in battle is usually attributed to scribal error, the lower figure of 700 charioteers being considered the correct one.

David also took much copper from Betah (apparently also called Tibhath) and Berothai (perhaps the same as Cun), two cities of Hadadezer’s realm, and brought the gold shields belonging to Hadadezer’s servants, probably the vassal kings, to Jerusalem. (2 Sam. 8:7, 8; 1 Chron. 18:7, 8; compare 2 Samuel 10:19.) David also captured many of Hadadezer’s horses, horsemen, chariots and footmen. The variation in the enumeration of these at 2 Samuel 8:4 and 1 Chronicles 18:4 may have arisen through scribal error. In the Septuagint Version both passages indicate that 1,000 chariots and 7,000 horsemen were captured, and therefore 1 Chronicles 18:4 perhaps preserves the original reading.

However, it may be noted that what are commonly viewed as scribal errors in the account of David’s conflict with Hadadezer may simply reflect other aspects of the war or different ways of reckoning.

HADADRIMMON

(Ha·dad·rimʹmon).

Evidently a location in the valley plain of Megiddo. (Zech. 12:11) Hadadrimmon is often identified with Rummaneh, a site about four and a half miles (7 kilometers) S-SE of Megiddo.

The ‘great wailing’ at Hadadrimmon mentioned in Zechariah’s prophecy perhaps alludes to the lamentation over King Josiah, killed in battle at Megiddo. (2 Ki. 23:29; 2 Chron. 35:24, 25) But some associate this lamentation with ritualistic mourning ceremonies like those for the false god Tammuz (compare Ezekiel 8:14), and consider “Hadadrimmon” to be the composite name of a god. This is unlikely, especially since Jehovah’s words, through Zechariah, are part of a prophecy concerning the Messiah. Hardly could idolatrous weeping ceremonies serve as a prophetic illustration; but the mourning for a faithful Judean king could well do so.—Compare John 19:37; Revelation 1:7 with Zechariah 12:10-14.

HADAR

(Haʹdar) [perhaps, thunderer].

Successor to the kingship of Edom after the death of Baal-hanan; also called Hadad.—Gen. 36:31, 39; 1 Chron. 1:43, 50, 51; see HADAD No. 3.

HADASHAH

(Ha·dashʹah) [new].

A Judean city in the Shephelah. (Josh. 15:33, 37) Its exact ancient location is today unknown.

HADASSAH

(Ha·dasʹsah) [myrtle, joy].

The cousin of Mordecai who replaced Persian Queen Vashti; better known by her Persian name Esther, meaning “fresh myrtle.”—Esther 2:7; see ESTHER.

HADES

(Haʹdes).

This is the common transliteration into English of the corresponding Greek word haiʹdes. It literally means “the unseen place.” In all, the word Hades occurs ten times in the earliest manuscripts of the Christian Greek Scriptures.—Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev. 1:18; 6:8; 20:13, 14.

The Authorized Version translates haiʹdes as “hell” in these texts but the Revised Standard Version renders it “Hades,” with the exception of Matthew 16:18, where “powers of death” is used, though the footnote reads “gates of Hades.” “Hades” rather than “hell” is used in many modern translations.

The translators of the Greek Septuagint translation of the Hebrew Scriptures (from Genesis to Malachi) used the word “Hades” seventy-three times, employing it sixty times to translate the Hebrew word sh^eʼohlʹ, commonly rendered “Sheol.” Luke, the divinely inspired writer of Acts, definitely showed Hades to be the Greek equivalent of Sheol when he translated Peter’s quotation from Psalm 16:10. (Acts 2:27) Inversely, nine modern Hebrew translations of the Christian Greek Scriptures use the word “Sheol” to translate Hades at Revelation 20:13, 14; and the Syriac translation uses the related word Shiul.

In every case in which the word Hades is used in the Christian Greek Scriptures it is related with death, either in the verse itself or in the immediate context in all except the two instances cited in the following paragraph. Hades does not refer to a single grave (Gr., taʹphos), or a single tomb (Gr., mneʹma), or a single memorial tomb (Gr., mne·meiʹon), but to the common grave of all mankind, where the dead and buried ones are unseen. It thus signifies the same as the corresponding word Sheol, and an examination of its use in all its ten occurrences bears out this fact.

In its first occurrence at Matthew 11:23, Jesus Christ, in chiding Capernaum for its disbelief, uses Hades to represent the depth of debasement to which Capernaum would come down, in contrast with the height of heaven to which she assumed to exalt herself. A corresponding text is found at Luke 10:15. Note the similar way in which Sheol is used at Job 11:7, 8.

JESUS AND CONGREGATION DELIVERED

At Matthew 16:18 Jesus said concerning the Christian congregation that the “gates of Hades [“powers of death,” RS] will not overpower it.” Similarly, King Hezekiah, when on the verge of death, said: “In the midst of my days I will go into the gates of Sheol.” (Isa. 38:10) It, therefore, becomes apparent that Jesus’ promise of victory over Hades means that its “gates” will open to release them by means of a resurrection, even as was the case with Christ Jesus himself.

Since Hades refers to the common grave of all mankind, a place rather than a condition, Jesus entered within the “gates of Hades” when buried by Joseph of Arimathea. On Pentecost of 33 C.E. Peter said of Christ: “Neither was he forsaken in Hades nor did his flesh see corruption. This Jesus God resurrected, of which fact we are all witnesses.” (Acts 2:25-27, 29-32; Ps. 16:10) Whereas the “gates of Hades” (Matt. 16:18) were still holding David within their domain in Peter’s day (Acts 2:29), they had swung open for Christ Jesus when his Father resurrected him out of Hades. Thereafter, through the power of the resurrection given him (John 5:21-30), Jesus is the Holder of “the keys of death and of Hades.”—Rev. 1:17, 18.

Manifestly, the Bible Hades is not the imagined place that the ancient non-Christian Greeks described in their mythologies as a “dark, sunless region within the earth,” for there was no resurrection from such mythological underworld.

ILLUSTRATIVE USE

At Revelation 6:8 Hades is figuratively pictured as closely following after the rider of the pale horse, personalized Death, to receive the victims of the death-dealing agencies of war, famine, plagues and wild beasts.

The sea (which at times serves as a watery grave for some) is mentioned in addition to Hades, as the common earthen grave, for the purpose of stressing the inclusiveness of all the dead when Revelation 20:13, 14 says that the sea, death and Hades are to give up or be emptied of the dead in them. Thereafter, death and Hades (but not the sea) are cast into “the lake of fire,” “the second death.” They thereby figuratively ‘die out’ of existence and this signifies the end of Hades (Sheol), the common grave of mankind, as well as of death inherited through Adam.

The remaining text in which Hades is used is found at Luke 16:22-26 in the account of the “rich man” and “Lazarus.” The language throughout the account is plainly parabolic and cannot be construed literally in view of all the preceding texts. Note, however, that the “rich man” of the parable is spoken of as being “buried” in Hades, giving further evidence that Hades means the common grave of mankind.—See GEHENNA; GRAVE; SHEOL; TARTARUS.

HADID

(Haʹdid) [sharp].

An ancestral city of certain Benjamites returning from Babylonian exile (Ezra 2:1, 2, 33; Neh. 7:6, 7, 37; 11:31, 34), commonly identified with el-Haditheh, about three miles (5 kilometers) E-NE of Lod (Lydda). It is generally thought that Hadid is probably the same as the “Huditi” mentioned in the Karnak List of Thutmose III, and the “Adida” in the apocryphal book of First Maccabees (12:38; 13:13, RS, Catholic Edition), there described as being situated in the Shephelah and overlooking the coastal plain.

HADLAI

(Hadʹlai) [ceasing, forbearing].

Father of the Amasa who was one of the heads of the sons of Ephraim in the days of King Pekah of Israel and King Ahaz of Judah.—2 Chron. 28:6, 12, 16.

HADORAM

(Ha·doʹram).

1. A son of Joktan and descendant of Shem, listed among the founders of the post-Flood families. (Gen. 10:21, 25-27, 32) This family settled in Arabia, possibly in Yemen.

2. Son of Hamath’s King Tou. Hadoram was sent by his father to David with congratulations and gifts to mark Israel’s victory over the king of Zobah. (1 Chron, 18:9-11) He is called Joram at 2 Samuel 8:10.

3. The superintendent of those conscripted for forced labor under Kings David, Solomon and Rehoboam. When sent by Rehoboam to the rebellious northern tribes, Hadoram was stoned to death. (2 Chron. 10:18) He is called Adoram at 1 Kings 12:18 and 2 Samuel 20:24, and Adoniram at 1 Kings 4:6 and 5:14.—See ADONIRAM.

HADRACH

(Haʹdrach).

A land against which Jehovah expressed a pronouncement through his prophet Zechariah (9:1). A consideration of the pronouncement suggests that it is directed against Damascus, Hamath, Tyre, Sidon and the Philistine cities of Ashkelon, Gaza, Ekron and Ashdod. (Zech. 9:1-8) Hence, although various identifications have been suggested and many would link Hadrach with the Hatarikka mentioned in Assyrian texts, it may well be a symbolic name designating the territory in which these many cities were located.

HA-ELEPH

(Ha-eʹleph) [the thousand].

A city of Benjamin, the site of which is today unknown. (Josh. 18:21, 28) Some scholars think that Ha-eleph may actually be part of the name of the preceding city, “Zelah.” However, those who would combine “Zelah” with “Ha-eleph” thereby reduce the number of cities to thirteen, and this does not agree with the Bible’s reference to fourteen cities.

HAGAB

(Haʹgab) [grasshopper, locust].

Ancestor of a family of Nethinim temple slaves. “The sons of Hagab” are mentioned among those returning with Zerubbabel in 537 B.C.E. from captivity in Babylon. (Ezra 2:1, 2, 43, 46) The name Hagab, however, does not appear in the parallel list at Nehemiah 7:48.

HAGABAH

(Hagʹa·bah) [grasshopper, locust].

Ancestor of a family of Nethinim temple slaves. “The sons of Hagabah” were among those returning in 537 B.C.E. from exile in Babylon.—Ezra 2:1, 2, 43, 45; Neh. 7:48.

HAGAR

(Haʹgar) [possibly, flight].

Sarah’s Egyptian maidservant; later, Abraham’s concubine and the mother of Ishmael. While in Egypt because of a famine in the land of Canaan, Abraham (Abram) came to have menservants and maidservants, and it may be that Hagar came to be Sarah’s maidservant at this time.—Gen. 12:10, 16.

Since Sarah (Sarai) remained barren, she requested that Abraham have relations with Hagar, giving her to Abraham as his wife. But upon becoming pregnant, Hagar began to despise her mistress to such an extent that Sarah voiced complaint to her husband. “So Abram said to Sarai: ‘Look! Your maidservant is at your disposal. Do to her what is good in your eyes.’ Then Sarai began to humiliate her so that she ran