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HashabiahAid to Bible Understanding
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in Nehemiah’s day. (Neh. 9:38; 10:1, 9, 11) Possibly he was the same as No. 10 or 11 below.
9. A priest heading the paternal house of Hilkiah during the tenure of High Priest Joiakim the successor of Jeshua. (Neh. 12:10, 12, 21) Possibly the same as No. 7 above.
10. One of the heads of the Levites, serving during Joiakim’s officiate.—Neh. 12:23, 24, 26; see No. 8 above.
11. A Levite prince of half the district of Keilah who repaired a section of Jerusalem’s wall for his district.—Neh. 3:17; see No. 8 above.
12. A Levite of the “sons of Asaph” whose descendant was overseer of the Levites in postexilic Jerusalem.—Neh. 11:22.
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HashabnahAid to Bible Understanding
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HASHABNAH
(Ha·shabʹnah) [possibly, Jehovah has taken account of me].
One of the heads of the people whose descendant, if not himself, attested by seal the confession contract made during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 25.
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HashabneiahAid to Bible Understanding
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HASHABNEIAH
(Hash·ab·neiʹah) [possibly, Jehovah has taken account of me].
1. Father of Hattush. The latter did repair work on Jerusalem’s wall.—Neh. 3:10.
2. One of eight Levites who called upon the sons of Israel to bless Jehovah and his glorious name and then reviewed God’s dealings with Israel before the attestation by seal to the confession contract made during Nehemiah’s governorship. (Neh. 9:5, 38) Perhaps, as suggested by the Syriac reading, he is identical with one of the Levites named Hashabiah, such as the one mentioned at Ezra 8:19 or at Nehemiah 10:11.
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Hash-baddanahAid to Bible Understanding
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HASH-BADDANAH
(Hash-badʹda·nah) [possibly, Jehovah has considered, or, Jehovah has considered me].
One of seven men, possibly Levites, who stood to the left of Ezra as he read from the book of the law to the congregation of Israel at the public square near the Water Gate of Jerusalem.—Neh. 8:1-4.
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HashemAid to Bible Understanding
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HASHEM
(Haʹshem) [possibly, fat, rich].
“The sons of Hashem the Gizonite” are listed among David’s mighty men. (1 Chron. 11:26, 34) The corresponding list of the mighty men of David’s military forces reads “the sons of Jashen.”—2 Sam. 23:32; see JASHEN.
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HashmonahAid to Bible Understanding
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HASHMONAH
(Hash·moʹnah).
An Israelite camping site, apparently between Mithkah and Moseroth. (Num. 33:29, 30) Its exact location is uncertain. Hashmonah has been linked with the Wadi Hashim near the suggested location of Kadesh-barnea, and, according to another view, it may be the same as Azmon.—Num. 34:4, 5; see AZMON.
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HashubahAid to Bible Understanding
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HASHUBAH
(Ha·shuʹbah) [consideration].
Son of Zerubbabel.—1 Chron. 3:19, 20.
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HashumAid to Bible Understanding
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HASHUM
(Haʹshum) [possibly, rich or broad-nosed].
Ancestral head of a family of Israelites, members of which returned from Babylon with Zerubbabel in 537 B.C.E. (Ezra 2:1, 2, 19; Neh. 7:22) Upon Ezra’s arrival in Jerusalem in 468 B.C.E., seven men of the “sons of Hashum” dismissed their foreign wives. (Ezra 10:33, 44) The family representative or one bearing the name Hashum stood to the left of Ezra as he read the book of the law to the Israelites assembled at the public square before the Water Gate of Jerusalem. (Neh. 8:1-4) Likewise a representative of the house of Hashum attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 18.
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HassenaahAid to Bible Understanding
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HASSENAAH
(Has·se·naʹah) [perhaps, hated].
“The sons of Hassenaah” rebuilt the Fish Gate at the time Jerusalem’s walls were being repaired under Nehemiah’s direction. (Neh. 3:3) Hassenaah may be the same as Senaah, without the Hebrew definite article has.—Ezra 2:35; Neh. 7:38; see SENAAH.
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HassenuahAid to Bible Understanding
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HASSENUAH
(Has·se·nuʹah) [the hated women].
1. Father of Hodaviah of the tribe of Benjamin.—1 Chron. 9:7.
2. Father or ancestor of a certain Judah, a Benjamite who was a contemporary of Nehemiah.—Neh. 11:7, 9.
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HasshubAid to Bible Understanding
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HASSHUB
(Hasʹshub) [Jehovah has considered].
1. Son of Pahath-moab; one of those who did repair work when the wall of Jerusalem was being rebuilt under Nehemiah’s direction.—Neh. 3:11.
2. One who repaired a section of the wall of Jerusalem, evidently a section in front of his house.—Neh. 3:23.
3. One of the heads of the people whose descendant, if not himself, attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 23.
4. A Merarite Levite; son of Azrikam and father of Shemaiah.—1 Chron. 9:14; Neh. 11:15.
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HasuphaAid to Bible Understanding
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HASUPHA
(Ha·suʹpha) [perhaps, made bare].
The forefather of a family of Nethinim, members of which returned from Babylon with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 43; Neh. 7:46.
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HateAid to Bible Understanding
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HATE
In the Scriptures the word “hate” has several shades of meaning. It may denote intense hostility, sustained ill will often accompanied by malice. Such hate may become a consuming emotion seeking to bring harm to its object. “Hate” may also signify a strong dislike but without any intent to bring harm to the object, seeking instead to avoid it because of a feeling of loathing toward it. The Bible also employs the word “hate” to mean loving to a lesser degree. (Gen. 29:31, 33; Deut. 21:15, 16) For example, Jesus Christ said: “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be my disciple.” (Luke 14:26) Obviously Jesus did not mean that his followers were to feel hostility or loathing toward their families and toward themselves, as this would not be in agreement with the rest of the Scriptures.—Compare Mark 12:29-31; Ephesians 5:28, 29, 33.
God’s law to Israel stated: “You must not hate your brother in your heart.” (Lev. 19:17) One of the requirements for one presenting himself as an unintentional manslayer and seeking to gain safety in the cities of refuge was that he not have held hatred toward the one slain.—Deut. 19:4, 11-13.
HATE ONE’S ENEMIES?
Jesus’ counsel to love one’s enemies is in full harmony with the spirit of the Hebrew Scriptures. (Matt. 5:44) Faithful Job recognized that any feeling of malicious joy over the calamity of one intensely hating him would have been wrong. (Job 31:29) The Mosaic law enjoined upon the Israelites the responsibility to come to the aid of other Israelites whom they might view as their enemies. (Ex. 23:4, 5) Rather than rejoicing over the disaster of an enemy, God’s servants are instructed: “If the one hating you is hungry, give him bread to eat; and if he is thirsty, give him water to drink.”—Prov. 24:17, 18; 25:21.
The idea that enemies were to be hated was one of the things added to God’s law by the Jewish teachers of tradition. Since the Law directed that the Israelites love their neighbors (Lev. 19:18), these teachers inferred that this implied hating their enemies. “Friend” and “neighbor” came to be viewed as applying exclusively to one of the Jewish race whereas all others were considered as natural enemies. In the light of their traditional understanding of “neighbor” and in view of their known hatred and enmity toward the Gentiles, it can readily be seen why they added the unauthorized words “and hate your enemy” to the statement in God’s law.—Matt. 5:43.
The Christian, by contrast, is under obligation to
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