ה

ה Hē, fifth letter; = numeral 5 in postB. Heb.; no evidence of this usage in OT times.

הַ· TWOT, הַ, הָ, הֶ (on the use of these different forms, see the Grammars: e.g. Ges ³⁵), definite article, the (so Moab. Ph.

(Schröd ^{§ 62–4}), Liḥyan (NW. Arabia) ha (DHM ^{4. 13. 58 ff.}; not Assyrian Aramaic or Ethiopic: Arabic اَلْ (˒al), of which, before dentals, sibilants, and liquids, the l is written but not pronounced, thus اَلشَّمْسُ (˒aš-šamsu) pron. ˒ash-shamsu = Heb. הַשֶּׁמֶשׁ)—in gen. the use of the art. in Heb. is analogous to its use in Greek or German: but naturally there are applications peculiar to Hebrew (comp. with what follows Ges ¹²⁶ Ew ²⁷⁷):— 1. joined with substantives: a. to mark a definite concrete object, as Gn 1:1 the heavens and the earth, הַמֶּלֶךְ the king, etc. Never, however (as in Greek e.g. ὁΠλάτων), before true proper names, though it is used with certain terms, chiefly geographical, of which the orig. appellative sense has not been lost, as הַבַּעַל ‘Baal,’ lit. ‘the lord,’ in pl. הַבְּעָלִים i.e. the various local Baals, הַשָּׂטָן the Adversary Jb 1:6 ff. (as a pr. n. שָׂטָן, ‘Satan,’ only 1 Ch 21:1); הַלְּבָנוֹן (but not הַחֶרְמוֹן), הַיַּרְדֵּן (but not הָאַרְנֹן), הַכַּרְמֶל, הַשָּׁרוֹן the Sharon, הַשְּׁפֵלָה the (Judaean) lowland, הַכִּכָּר, הַמִּישׁוֹר the (Moabite) table-land, הָעֲרָבָה, הָעַי ‘˓Ai,’ הַגִּבְעָה ‘Gibeah,’ Ju 20:5 ff., הַגָּלִיל ‘Galilee,’ הַגִּלְגָּל, הַגִּלְבֹּעַ, הַבָּשָׁן, הַגִּלְעָד (often), הַשִּׁטִים, הַמִּצְפָּה, הָרָמָה, הַיְשִׁימוֹן, הָעֹפֶל, הַפִּסְגָּה. b. with an adjective to denote one who exhibits a quality κατʼ ἐξοχήν, i.e. to express the compar. or superl. degree: so often, as Gn 1:16 המאור הגדל the greater light, המאור הקטן the lesser light, 27:1 בנו הגדול = his elder son, 48:14 הצעיר the younger, 42:13 הַקָּטֹן the little one, i.e. the youngest (of Joseph’s brethren), Lv 21:10 הַגָּדוֹל מֵאֶחָיו the chiefest of his brethren, Nu 35:25 + הכהן הגדול the chief priest, הצעיר ב׳ the least among Ju 6:15, הצעירה מן the least of 1 S 9:21, הַיָּפָה ב׳ the fairest among Ct 1:8, 2 K 10:3 Pr 30:30, cf. Jos 14:15. c. with nouns which are not definite in themselves, but acquire their definition from the context, or from the manner in which they are introduced: thus (α) in the standing phrases הַיּוֹם to-day, Gn 4:14; 21:26 + often; הַלַּיְלָה to-night, Gn 19:5; 30:15 +, once 1 S 15:16 last night; so הַשָּׁנָה this year, 2 K 19:29 Jer 28:16; הַפַּעַם this time, Gn 18:32 +, בַּמִּלְחָמָה in battle 1 S 26:10; 30:24 2 S 19:4. (β) הַנָּהָר the river = Euphrates; Ex 2:15 the (local) well, Jos 8:11 the valley, 1 S 17:3; 1 S 19:10 the wall, v 13 the bed, 20:21 הַנַּעַר the lad (whom Jonathan would naturally take with him), v 34 the table. Hence occas. where a suffix would define the noun more precisely, as הַחֲמוֹר 2 S 19:27 + = my ass, Ju 3:20 1 S 1:9 הַכִּסֵּא = his seat, Ju 4:15 1 K 22:35 2 K 10:15 + הַמֶּרְכָּבָה, 1 S 18:10; 20:33 הַחֲנִית. d. it is a peculiarity of Hebrew thought to conceive an object as defined by its being taken for a particular purpose, and thus by a kind of prolepsis to prefix the art. to the noun denoting it: 1 S 10:1 and Samuel took אֶת־פַּךְ הַשֶּׁמֶן lit. the cruse of oil, not, however, a curse which had been defined previously, but one rendered definite by being now taken; in English idiom ‘a cruse of oil,’ v 25 בַּסֵּפֶר lit. in the scroll or book, the one, viz. taken for the purpose, i.e. in a scroll (so Ex 17:14 Nu 5:23 Jb 19:23), 21:10 בַּשִּׂמְלָה, Ju 4:18 וַתְּכַסֵּהוּ בַּשְּׂמִיכָה, v 19; 7:13 הָאֹהֶל a tent, 8:25; 9:48 אֶת־הַקַּרְדֻּמֹּת hatchests, 20:16 every one able to sling בָּאֶבֶן אֶל־הַשַּׂעֲרָה with a stone at a hair, 1 S 6:8 בָּאַרְגָּז (unless indeed the אַרְגָּז was an understood appendage in every cart), Nu 11:27 הַנַּעַר a young man, 13:23 בַּמּוֹט on a pole, Jos 2:15 בַּחֶבֶל with a cord, 2 S 17:17 השׁפחה a girl (cf. Dr 1 S 1:4; 19:13). Sometimes it is uncertain whether an art. is to be referred to c or d: e.g. 1 S 2:13 his prong or a prong, 2 S 18:9 his mule or a mule, etc. e. with nouns that denote objects or classes of objects that are known to all, as הַצֹּאן, הַזָּהָב, הַמַּיִם; Gn 13:2 Abram was very rich בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב, Ex 31:4 לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף, Dt 14:26 and thou shalt lay out the money בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר, 2 K 9:30 וַתָּשֶׂם בַּפּוּךְ עֵינֶיהָ, in French ‘elle mit du fard à ses yeux.’ It is, however, remarkable that this usage depends mostly on the punctuation, הַכֶּסֶף, הַיַּיִן, הַלֶּחֶם etc. (except as applied to denote definite quantities of gold, wine, etc., as Jos 6:24) being far less common than כֶּסֶף, יַיִן etc., but בַּכֶּסֶף, לַכֶּסֶף etc. being much more freq. than בְּכֶסֶף, לְכֶסֶף etc.: for instances in which the art. forms part of the consonantal text, see Gn 6:20; 7:8 + העוף and הבהמה, Dt 8:3 הַלֶּחֶם, 1 K 5:8, 13 Is 28:7 הַיַּיִן and הַשֶּׁכָר, 60:17 Ez 15:4, 7 הָאֵשׁ, Hb 2:5 Pr 20:1 ψ 65:14 הַצֹּאן, Ct 1:11 Ec 7:12. Cf. below, h. f. in comparisons, the object compared being, as a rule, not an individual as such, but one exhibiting the characteristics of a class: Is 1:18 כַּשָּׁנִים, כַּתּוֹלָע like scarlet, like crimson (both meant generally), 5:24 כַּמַּק יִהְיֶה v 28 כַּצַּר and כַּסּוּפָה, 10:14 כַּקֵּן, 13:8 כַּיּוֹלֵדָה (as always with this word, e.g. 42:14 ψ 48:7), 11:7 כַּבָּקָר; + often (The usage is not, however, quite uniform, at least according to the punctuation: there occurs e.g. כְּקַשׁ Jb 41:21 Is 47:14; כְּאַרְיֵה ψ 7:3 al.: and we find both כַּלָּבִיא Is 5:29 and כְּלָבִיא Ho 13:8; כָּאֲרִי Is 38:13 and כַּאֲרִי Nu 24:9; כַּגִּבּוֹר Is 42:13 and כְּגבור Jb 16:14; etc.) Similarly Gn 19:28 כְּקִיטֹר הַכִּבְשָׁן as the smoke of a furnace, Nu 11:8, 12 כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק, Dt 28:29 (הָעִוֵּר), Ju 8:18 b כְּתֹאַר בְּנֵי הַמֶּלֶךְ, 14:6 כְּשַׁסַּע הַגְּדִי like (a lion’s) rending a kid, 16:9 1 K 14:15 Zc 12:10 כְמִסְפֵּד עַל הַיָּחִיד as mourning over an only child, 13:9 +. Where, however, the standard of comparison is not the class in general, but only a particular part of it, defined by a special epithet (whether adj. or verb), the art. is naturally omitted: thus כַּמֹּץ like chaff (in general) Is 41:15, but כְּמֹץ עֹבֵר like chaff passing away 29:5; כַּצֵּל Jb 14:2, but כְּצֵל נָטוּי ψ 102:12; כַּקַּשׁ Is 40:24. but כְּקַשׁ נִדָּף 41:2; כָּאַיָּל Is 35:6, but כְּאַיָּל תַּעֲרֹג על וג׳ like a hind (that) longeth for streams of water ψ 42:2; כָּאֵשׁ Is 9:17, but כְּאֵשׁ תבער יער like fire (that) kindleth a wood ψ 83:15; כֶעָשָׁן Is 51:6, but כְּעָשָׁן מֵאֲרֻבָּה like smoke from a chimney Ho 13:3: so Is 62:1 b Jb 9:26; 11:16 כְּמַיִם עָֽבְרוּ like waters (that) have passed by, etc.; Dt 32:2 a כַּמָּטָר, כַּטַּל, but v 2 b כִּשְׂעִירִים עֲלֵי־דֶשֶׁא, כִּרְבִיבִים עֲלֵי־עֵשֶׂב. Where the art. is found, although a rel. clause follows (as ψ 1:4; 49:13 Is 61:10), this is prob. to be regarded not as limiting the class of object compared, but as describing it. g. prefixed to generic nouns (in the singular) it designates the class, i.e. it imparts to the noun a collective force, as Ex 1:22 כָּל־הַבֵּן all (lit. the whole of) the sons, כָּל־הַבַּת all the daughters, Lv 17:8, 10 מִן־הַגֵּר of the strangers, who sojourn in their midst, Nu 21:7 הַנָּחָשׁ the serpents; Gn 14:13 Ez 24:26; 33:21 הַפָּלִיט those who escaped; Jos 6:7 + הֶחָלוּץ 6:9, 13 הַמְאַסֵּף; 8:19 הָאוֹרֵב; 1 S 13:17 הַמַּשְׁחִית; Mi 2:13; Is 6:4 הַקּוֹרֵא the choir of criers; 1 S 24:14 הַקַדְמֹנִי the ancients; Ec 7:26 אֶת־הַאִשָּׁה woman, and often with gentile names, as הַיְבוּסִי the Jebusites, הַכְּרֵתִי וְהַפְּלֵתִי 2 S 8:18 al., הַדָּנִי Ju 18:1 etc., הַלֵּוִי the Levites, Nu 3:20; 18:23 Mal 2:8 ψ 135:20 +. h. with nouns denoting abstract ideas, especially the names of moral qualities (cf. Gk. ἡ δίκη, Fr. la justice), chiefly in two cases—(α) where the art. is recognizable in the consonantal text, exceptionally, when some emphasis or definiteness is intended, as Dt 7:9 שׁומר הברית והחסד; החסד הזה 2 S 2:5 1 K 3:6; את החסד והרחמים Je 16:5 (contr. Zc 7:9); הצדק †Is 1:26; 61:3 Ec 3:16; הַצְּדָקָה †Is 32:17⁽⁾ (contrast v 16) Dn 9:7 (emph.); הַדַּעַת Ho 4:6; הָאֱמֶת Gn 32:11 (sq. אֲשֶׁר), Is 59:15 (contrast v 14) Zc 8:3, 19; הָאֱמוּנָה †Is 11:5 b (contr. v a) Je 7:28; הַחָכְמָה Jb 28:12, 20; הַחַיִּים Gn 2:9 +; הָאַהֲבָה †Ct 2:7; 3:5; 8:4, 7; הַשֶּׁקֶר †Je 7:4, 8; 23:26; הַמָּוֶת Is 25:8 Ru 1:17 +; הָרֶשַׁע †ψ 125:3 Ec 3:16; הָרִשְׁעָה †Zc 5:8; הַחֹשֶׁךְ Is 60:2 Ec 2:13; see also Dt 30:15, 19 (Je 21:8), 1 K 7:14 Je 32:19 Mal 2:5 החיים והשׁלום, ψ 123:4; 130:4 Dn 9:9 1 Ch 29:11 2 Ch 1:12 Pr 31:30 Ec 2:13, 17; 7:12, 19; 10:6; 11:10: but in all such cases חֶסֶד, צֶדֶק, אֱמֶת, etc. are far more common. (β) where the art. depends on the punctuation, after preps. especially בְּ, but with much irregularity, as בַּחֶסֶד Is 16:5 Pr 20:28 (but בְּח׳ Ho 2:21 Pr 16:6), בַּצֶּדֶק Pr 25:5 (elsewhere always בְּצ׳: בִּצְדָקָה also always); בֶּאֱמֶת and בֶּאֱמוּנָה always; בַּשֶּׁקֶר †Is 28:15 (but || כָּזָב, not הַכָּזָב) Je 5:31; 13:25; 20:6; 23:14 (בְּשֶׁקֶר †Je 3:10; 29:9); בַּשָּׁלוֹם †ψ 29:11 Jb 15:21 (elsewhere בְּשָׁלוֹם); Zc 12:4 to smite בַּשִּׁגָּעוֹן וּבַעִוָּרוֹן (but Dt 28:28 בְּשׁגעון וּבְעורון), cf. Gn 19:11 Dt 28:22; to enter with one בַּמִּשְׁפָּט Jb 9:32; 22:4 (but בְּמשׁפט ψ 143:2), contrast also Pr 18:5 with 24:23; לַמִּשְׁפָּט Is 59:11 ψ 9:8 (but לְמ׳ Is 5:7 ψ 122:5); Pr 2:2; 7:4 לַחָכְמָה (but never הַחכמה in Pr 1–9, or indeed in the whole book); Pr 2:3; 7:4 לַבִּינָה, Jb 39:17 בַּבִּינָה (but never הַבִּינָה); Pr 2:2, 3 לַתְּבוּנָה (but הַתְּבוּנָה only 1 K 7:14 emph.); to perish בַּצָּמָא Ju 15:18 +; Is 29:21 בַּתֹּהוּ, 32:19 בַּשִּׁפְלָה תִּשְׁפַּל הָעִיר Germ. in die Niedrigkeit sinkt die Stadt, 45:16 together they go בַבְּלִמָּה (in die Schmach), 46:2 בַּשְּׁבִי into captivity, 47:5 בֹּאִי בַחשֶׁךְ (so always: never בְחשׁך). The living language may have used the art. more readily after a prep., where it did not lengthen the word by an entire syll.; still the disparity of usage between α and β makes it not improb. that the art. in β is in many cases not original but due to the punctuators. i. to mark the vocative: 1 S 17:55 חֵי־נפשׁך הַמֶּלֶךְ as thy soul liveth, O king, I do not know, v 58 בן מי אתה הַנַּעַר Whose son art thou, lad? 2 S 14:4 Help, O king! 1 K 18:26 הַבַּעַל עֲנֵנוּ, 2 K 9:5 אֵלֶיךָ הַשָּׂר, Is 42:18 הַחֵֽרְשִׁים שְׁמָ֑עוּ, Je 2:31 הַדּוֹר אַתֶּם רְאוּ וג׳, Ez 37:4 הָעֲצָמוֹת הַיְּבֵשׁוֹת O dry bones, Mal 3:9 הַגּוֹי כֻּלּוֹ (Dr ^{198 Obs. 2}).

N. B. In poetry, the article is frequently dispensed with before words which would naturally take it in prose: thus ψ 2:2, 8, 10 & often אֶרֶץ; 8:9; 18:10; 33:6 + שָׁמַיִם; (rarely in prose, Gn 1:8; 2:4 1 K 8:35); 21:2; 45:14, 16; 61:6 al. מֶלֶךְ; 66:6; 72:8 + יָם; 59:7, 15 עִיר; Ju 5:2 ψ 18:44 עָם etc.; ψ 9:6, 17 & often רָשָׁע; Is 1:2, 6, 21; 3:10, 11; 11:6, 7, 8.

2. With adjectives, participles, and demonstrative pronouns (הוא, היא, המה, הם, זה, זאת, אלה): viz. a. (so regularly) when the subst. qualified by these words is defined by it likewise, as המלך הגדול = ὁ βασιλεὺς ὁ μέγας, Gn 2:12 הארץ ההוא, 20:1 הַדָּבָר הַוֶּה, Jos 2:3 האנשׁים הבאים אליך = οἱ ἄνδρες οἱ ἐλθόντες πρὸς σέ, Gn 13:5; 16:13; 24:65; 32:21 Ju 6:28 Is 65:3, 4, 5; 66:24 ψ 31:9. So also with adjj. & ptcpp., if the subst. be defined by a sf. (as Dt 4:37 בְּכֹחוֹ הַגָּדֹל, 1 S 8:14 זֵיתֵיכֶם הַטֹּבוֹת; and with a pron., if it be defined by a gen. (as Dt 29:20 1 S 14:29; 15:14 2 K 6:32 בֶן־הַמְּרַצֵּחַ הַזֶּה this son of a murderer), but not if it be defined by a sf., as Ex 10:1 אֹתֹתַי אֵלֶּה (not אתתי הָאֵלָּה), Jos 2:14 דְבָרֵנוּ זֶה this our word (not ד׳ הַזֶּה): v. Dr ^{209 Obs.} Similarly when the art. with the ptcp. has a resumptive force, ψ 33:15 (v 14 he looketh forth from the place, &c.), הַיֹּצֵר יַחַד לִבָּם he that formeth, etc., 19:11 הַנֶּחֱמָדִים מִזָּהָב which (v 10 b) are more desirable than gold, 49:7 (^{6 b} the inquity of my aggressors surroundeth me), הַבֹּטְחִים who trust in their riches, etc., Gn 49:21 Is 46:6; 51:20 Jb 6:16 + (v. Dr ^{135, 7}). b. (rare) when the subst. qualified by the adj. or ptcp. was felt to be sufficiently definite for its own art. to be dispensed with, as sometimes with the word day Gn 1:31 יום השׁשׁי, 2:3 יום השׁביעי, Ex 12:15, 18; 20:10 ( = Dt 5:14) Lv 19:6; 22:27: so with מָבוֹא entrance Je 38:14, שַׁעַר Zc 14:10; חָצֵר court 1 K 7:8, 12 Ez 40:28 al.; also in certain phrases (peculiar to P) where the subst. is defined by כל, as Gn 1:21 כָּל־נֶפֶשׁ הַחַיָּה all living souls, v 28 כָּל־חַיָּה הָרֹמֶשֶׂת all living things that creep, etc., 7:21; 9:10 Lv 11:10, 46; further in isolated cases, hardly reducible to rule, Lv 24:10 1 S 12:23 דֶּרֶךְ הַטּוֹבָה, 16:23 רוּחַ הָרָעָה, 2 S 12:4 לְאישׁ העשׁיר Je 6:20; 17:2 Zc 4:7 ψ 104:18 Ezr 10:9 חֹדֶשׁ הַתְּשִׁיעִי (quite exceptional in OT). (With prons. this use is so rare that, where it occurs, it is dub. if the text be sound: 1 S 17:12, 17 Je 40:3 Kt Mi 7:11). And with the ptcp.: 1 S 25:10 רַבִּים עֲבָדִים הַמִּתְפָּֽרְצִים many are the slaves who break away etc., Is 7:20 Je 27:3; 46:16 = 50:16 חֶרֶב הַיּוֹנָה the oppressing sword, Ez 2:3 (but G Co om. הגוים), 14:22; 32:22, 24 ψ 62:4 Pr 26:18 Ju 21:19 (very anomal., read prob. לַמְּסִלָּה). This usage is somewhat more freq. in the later parts of OT; and in postB. Heb. it is very general (e.g. יֵצֶר הָרַע the evil inclination): v. further Dr ²⁰⁹. c. with the ptcp., where the ptcp. with the art. forms really the subject: Gn 2:11 הוּא הַסּוֹבֵב not ‘it was encompassing,’ but ‘it is that which encompassed,’ 45:12 פִּי הַמְדַבֵּר my mouth is that which speaketh, Dt 3:21 עֵינֶיךָ הָרֹאוֹת thine eyes were those which saw, 4:3; 8:18 ὅτι οὗτός ἐστιν ὁ διδοὺς σοί, Is 14:27; 66:9 (v. Dr ^{135. 7}).

3. The article is prefixed exceptionally—mostly in the latest Hebrew—with the force of a relative to the verb: †Jos 10:24 הֶהָֽלְכוּא אִתּוֹ that whent with him, Ez 26:17, הָעִיר הַהֻ֫לָּלָה, 1 Ch 26:28 וְכֹל הַהִקְדִּישׁ שְׁמוּאֵל and all that Samuel had dedicated, 29:8, 17 2 Ch 1:4 בַּֽהֵכִין in (the place) that he had prepared, 29:36 Ezr 8:25 10:14, 17. According to the punctuation, it occurs similarly elsewhere, as Gn 18:21 הַבָּ֥אָה (so 46:27 Jb 2:11), 21:3 הַנּוֹלַד־לוֹ, 1 K 11:9 & Dn 8:1 הַנִּרְאָה, Is 51:10 הַשָּׂ֨מָה֨, 56:3 הַנִּלְוָה, Ru 1:22; 2:6; 4:3 (all הַשָּׁ֫כָה): but in all these passages, the change of a point, or even sometimes of an accent, would restore the normal participial construction (as הַבָּאָ֥ה, הַנּוֹלָד לוֹ cf. Gn 48:5, הַנִּרְאֶה), which is, no doubt, what was intended by the orig. writers, and is recognised elsewhere by the Massorah, e.g. Gn 12:7; 35:1 הַנִּרְאֶה 46:26 & Ru 4:11 הַבָּאָ֣ה (cf. Ew ^{331 b} Ges ^{138, 3 b}). Once, still more anomalously, before a prep. 1 S 9:24 וְהֶעָלֶיהָ (as though καὶ τὸ ἐπʼ αὐτῆς): but read prob. וְהָאַלְיָה and the fat tail, v. Dr (In Arabic اَلْ (˒al) also occurs, though very rarely, as a relative: W ^{i. § 345 b, CG 117}).—On the anomalous use of the art. with a word in the st. c., v. Gramm., as Ew ^{290 d}, Ges ^{127 R. 4}, also Dr ^190–1.

הֲ TWOT, הַ TWOT, הַ, הֶ (on the different forms, see Ges ^{100. 4}: on Dt 32:6, v. הַל, p. 210), interrog.part. (Biblical Aramaic and T הֲ, Arabic أَ (˒a)), prefixed, as a rule, to the first word of a sentence (or clause). 1. in direct questions: a. as a simple interrogative, where the answer expected is uncertain, Ex 2:7 הַאֵלֵךְ shall I go and all thee a nurse? 1 S 23:11 הֲיַסְגִּרֻנִי will the men of Keilah deliver me into his hand? הֲיֵרֵד שָׁאוּל will Saul come down? Jb 1:8; and frequently. b. often in questions, expressed in a tone of surprise, or put rhetorically, to which a negative answer is expected ( = Lat. num?): Gn 4:9 הֲשֹׁמֵר אָחִי אָנֹכִי Am I my brother’s keeper? 18:17 shall I hide from Abraham that which I am about to do? 30:2; 50:19 Nu 11:23 a Dt 4:33 הֲשָׁמַע עַם … Did a people ever hear the voice of God speaking out of the midst of the fire, … and live? 20:19 (read with G T S B Ew Ke Di etc. הֶאָדָם for הָאָדָם), 2 S 7:5 הַֽאַתָּה תִּבְנֶה־לִּי בַיִת (altered in 1 Ch 17:4 to the neg. לֹא אַתָּה תִּבְנֶה וג׳), 2 K 6:22 הַאֲשֶׁר שָׁבִיתָ … those whom thou hast taken captive with thy sword and with thy bow, wilt thou smite? Is 28:24; 36:12 a; 57:6; 58:5 Je 15:12; 16:20 Am 5:25 ψ 50:13 Jb 8:11; 15:7, 8, 11; 38:12, 16, 17, 22 etc.; before an inf. absol. (Ew ^{328 a}) Je 7:9 Jb 40:2 and prob. Mi 2:7 (read הֶאָמוֹר: see p. 55). After a protasis, הִנֵּה … הֲ Nu 22:38 2 K 7:2, 19 Je 32:27 Ez 17:10; after הֵן Je 3:1 Hg 2:12: cf. after אוּלַי Gn 24:5; after אִם Jb 14:14 אִם יָמוּת גֶּבֶר הֲיִחְיֶה if a man dieth, shall he live? Occasionally, one or more words precede הֲ (in the same clause) for special emphasis: 2 S 7:7 Jb 34:31 כִּי אֶל־אֵל הֶאָמַר for to God did one ever say …? Ne 13:27; Je 22:15 (הֲלֹא), cf. 23:26. c. it is used in questions which, by seeming to make doubtful what cannot be denied, have the force of an impassioned or indignant affirmation: Gn 27:36 (‘dubitantis speciem prae se fert Esavus, ut eo acerbius affirmet,’ Maurer, cited by Ges), 1 S 2:27 הֲנִגְלֹה נִגְלֵיתִי וג׳ Did I reveal myself to the house of thy father, when they were in Egypt? etc. (i.e. of course I did, although thy sons, by their actions, appear to belie it), 1 K 16:31 (expressing astonishment), 21:19 הֲרָצַחְתָּ וְגַם־יָרָ֑שְׁתָּ Hast thou slain, and also taken possession? Je 31:20 Jb 20:4; 41:1 (cf. Hi); also Gn 16:13, and the phrases הַרְּאִיתֶם do ye see? 1 S 10:24 2 K 6:32; הֲרָאִיתָ does thou see? 1 K 20:13 Ez 8:12, 15, 17; 9:8; 20:4; 22:2. d. in disjunctive question, the first being introduced usually by הֲ, the second by אִם or (more rarely) וְאִם: see exx. under אִם 2 (p. 50). The disjunctive question may express a real alternative (as Jos 5:13), or (as especially in poetry) the same thought may be repeated in a different form, in two parallel clauses (e.g. Is 10:15): in the latter case, the answer No is usually expected (v. p. 50). Only very rarely is the second question introduced by הֲ Ju 14:15 (where, however, הֲלֹם ought no doubt to be read, with MSS., T Be al., for הֲלֹא), or אוֹ Ju 18:19 Jb 16:3; 38:28, 31.

2. In indirect interrogation, whether (Germ. ob …?)—a. singly, after verbs of seeing Gn 8:8 לִרְאוֹת הֲ to see whether, 18:21 Ex 4:18 Ct 6:11, telling Gn 43:6, trying Dt 13:4, knowing Ju 3:4 Ec 3:21 (read הַעֹלָה and הֲיֹרֶדֶת: v. De or WR ad loc.) b. disjunctively,—usually הֲ … אִם, Nu 13:18 end, 19 a (and see the land) הֲטוֹבָה הִיא אִם רָעָה … whether it be good or bad, v 19 b. 20⁽⁾; הֲ … אִם לֹא Gn 24:21; 27:21; 37:32 Ex 16:4 that I may try it (the people) הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא whether it will walk in my law or not, Nu 11:23 Dt 8:2 Ju 2:22; הֲ … הֲ Nu 13:18 (by side of הֲ … אִם); הֲ … אוֹ Ec 2:19; 11:6.

It is prefixed to other particles, as הַאִם, הַאַף, הֲגַם, הֲכִי, הֲלֹא: see אִם, אַף, etc.

†הַל S TWOT Dt 32:6 הַל יְהוָֹה תִּגְמְלוּ־זֹאת (so V. d. H and other edd.) The reading here became early a subject of dispute, and MSS. and edd. vary accordingly. Some follow the school of Nehardea, and read הַל יְהוָֹה; others (so Norzi) follow the school of Sora, and read הַ לְיהוָֹה; others (so Hahn) have הַלְיהוָֹה. Were הַל original, it would be an interrog. part. = Arabic هَلْ (hal), for which elsewhere הֲ is always found. The other punctuations would also each be highly irregular. The true reading is undoubtedly הֲלַיהוָֹה (הַלְיַהְוֶה). (Cf. De Rossi ^{Var. Lect. ad loc.}; and on the possible origin of the anomaly, Gei ^{1864–65, p. 89 f.}

†הֵא S TWOT GK interj. (Aramaic הָא, Dn 2:43 הֵא (q.v.), ܗܳܐ (ho); Arabic هَا (hā)) lo, behold! Gn 47:23 Ez 16:43.

†הֶאָח S TWOT GK interj. (onomatop.) expressing joy, Aha! always introduced by אָמַר, Is 44:16 he says, Aha, I am warm, I have seen the fire. Of satisfaction over the misfortune of an enemy or rival, ψ 35:21, 25 let them not say in their heart הֶאָח נַפְשֵׁנוּ Aha, so would we have it! (lit. our desire!) 40:16 ( = 70:4), Ez 25:3; 26:2; 36:2. Metaph., of the neighing of a war horse in the battle, Jb 39:25.

הָארָרִי S GK 2 S 23:33 b v. הֲרָרִי.

הַב S^, TWOT^, GK v. יהב; הֵבוּ Hos 4:18 v. אהב.

הַבְהָבִים v. sub יהב.

I. הֶ֫בֶל S^, TWOT GK^, ₇₃ n.m. vapour, breath (NH id., Syriac ܗܰܒܳܠܴܐ (habolo) id.) fig. vanity (so NH, Syriac ܗܶܒܠܴܐ (heblo))—הָ֑בֶל Ec 1:2 +; cstr. הֲבֵל †Ec 1:2⁽⁾; 12:8, sf. הֶבְלִי etc. Ec 6:12; 7:15; 9:9⁽⁾; pl. הֲבָלִים Je 10:8 +; cstr. הַבְלֵי Je 8:19 +, sf. הַבְלֵיהֶם Dt 32:21 +;— 1. lit. Is 57:13 all of them (the idols) יִשָּׂא־רוּחַ יִקַּח הָ֑בֶל a breath (B aura) will carry away, Pr 21:6, the getting of treasures by a lying tongue is הֶבֶל נִדָּף, a vapour driven away. Elsewhere always 2. fig. of what is evanescent, unsubstantial, worthless, vanity, as of idols Je 10:15 = 51:18; 16:19 הֶבֶל וְאֵין בָּם מוֹעִיל (|| שֶׁקֶר), heathen observances 10:3, and in phr. הָלַךְ אַחֲרֵי הַהֶבֶל 2:5 2 K 17:5; Pr 13:11 הוֹן מֵהֶבֶל wealth (gotten) out of vanity (i.e. not by solid toil, opp. קֹבֵץ עַל יָד) is minished (but G B Ew מְבֹהָל, v. 20:21 Qr), 31:30 שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּ֑פִי, La 4:17 אֶל עֶזְרָתֵנוּ הֶבֶל to our vain (Dr ^{193 n.}) help; of life Jb 7:16 כִּי הֶבֶל יָמָֽי׃, ψ 78:33 וַיְכַל בַּהֶבֶל יְמֵיהֶם consumed their days as (בְּ I₇d) vanity, man ψ 39:6, 12; 62:10 הֶבֶל בְּנֵי אָדָם … הֵמָּה מֵהֶבֶל יָחַֽד׃ they are altogether (made) of vanity, 94:11: 144:4, especially in Ec (31 times + הֲבֵל הֲבָלִים 1:2⁽⁾; 12:8) of the fruitlessness of all human enterprise and endeavour, 1:2 הַכֹּל הֶבֶל, v 14 הַכֹּל הֶבֶל וּרְעוּת רוּחַ all was vanity and the pursuit of wind, 2:1, 14, 15 etc., 6:4 (of an abortion) בַּהֶבֶל בֶּא i.e. into a lifeless existence, v 11 יֵשׁ דְּבָרִים הַרְבֵּה מַרְבִּים הָ֑בֶל (of discussions leading to no result), note also the phrases יְמֵי (הֶבְלוֹ, הֶבְלְךָ) הֶבְלִי 7:15; 9:9, יְמֵי חַיֵּי ה׳ 6:12; 9:9; Jb 27:12 (v. הָבַל), Is 49:4 לְתֹהוּ וָהֶבֶל for nought and vanity have I spent my strength; as adv. accus. vainly, to no purpose Is 30:7 הֶבֶל וָרִיק יַעְזֹ֑רוּ, ψ 39:7 אַךְ הֶבֶל יֶהֱמָיוּן they disquiet themselves to no purpose, Jb 9:29 הֶבֶל אִיגָֽע 35:16, with נִחַם to comfort 21:34 Zc 10:2. Pl. †הֲבָלִים of false gods, Dt 32:21 כִּעֲסוּנִי בְהַבְלֵיהֶם (|| בְּלֹא־אֵל) 1 K 16:13, 26 Je 8:19 הַבְלֵי נֵכָר (|| בִּפְסִילֵיהֶם), 10:8; 14:22 הַבְלֵי הַגּוֹיִם, ψ 31:7 הַשֹּׁמְרִים הַבְלֵי־שָׁוְא empty vanities Jon 2:9; in more general sense Ec 1:2⁽⁾; 12:8 הֲבֵל הֲבָלִים, 5:6.

†[הָבַל S TWOT GK] vb. denom. act emptily, become vain—Qal Je 2:5 = 2 K 17:15 they went after vanity וַיֶּהְבָּ֑לוּ and became vain, ψ 62:11 וּבְגָזֵל אַל־תֶּהְבָּ֑לוּ do not become vain (i.e. be demoralized) by robbery; with acc. cogn. Jb 27:12 לָמָּה זֶה הֶבֶל תֶּהְבָּ֑לוּ why do ye become vain with vanity (i.e. shew yourselves utterly vain)? Hiph. cause to become vain Je 23:16 (of false prophets) מַהְבִּלִים הֵמָּה אֶתְכֶם i.e. fill you with vain hopes.

†II. הֶ֫בֶל S^, TWOT GK^, , הָ֑בֶל n.pr.m. (perhaps i.q. Assyrian ablu, son, COT cf. also We ^{iii. 70}: der. from I. הֶבֶל not prob.) second son of Adam Gn 4:2⁽⁾, 4⁽⁾, 8⁽⁾, 9, 25.

†[הָבְנִי S TWOT GK] n.[m.] ebony (so Symm B Ki & moderns; otherwise G S; Egyptian heben, Lieblein ^{1886, 13} cf. Pinsker^{Einleitung 83}; Gk. ἔβενος, Lat. hebenum)—only pl. הָבְנִים Ez 27:15 Qr (Kt הובנים) קַרְנוֹת שֵׁן והבנים; it was brought from India, & (finer) from Ethiopia, cf. Sm & reff.

†[הָבַר S TWOT GK] vb.? divide (so most, but dub.; Arabic هَبَرَ (habara) cut into large pieces, cut up, is perhaps denom. from هَبْرَةٌ (habratun) a ‘chunk’ of meat; comparison of Arabic خَبُرَ (ḫabura) be acquainted with, skilled in (AW Kn Di) is also doubtful; if correct, then read חבר; but cf. infr.)—Qal Pf. 3 pl. הברו Is 47:13 Kt, Pt. הֹבְרֵי Qr; הֹבְרֵ֯ו שָׁמַיִם הַהֹוִים בַּבּוֹכָבִים they that divide the heavens, that gaze at the stars (Kt would be rel. cl. without אֲשֶׁר); ה׳ then refers to the distinguishing of signs of zodiac, or other astrological division of sky, cf. Che; on zodiac in Babylon v. Jen^{Kosmologie 57 ff.}; & on planets & constellations Id.^{ib. 95 ff.} Epping & Strm^{Astronomisches aus 109 ff.};—but text prob. corrupt; GFM (June, 1892) suggests חֹקְרֵי (cf. חקר את־הארץ Ju 18:2).

†הֵגֵא S GK n.pr.m. eunuch of Ahasuerus (prob. Pers.; cf. Ἡγιας, courtier of Xerxes, Ctesias ²⁴; also Herodot. ^{ix. 33}; Roed. in Thes Add) Est 2:3; = הֵגַי 2:8, 15, הֵגָ֑י 2:8.

הגג TWOT (murmur, then muse; cf. Arabic هَجَّ (hajja) burn, blaze (of fire), make a murmuring noise in burning; PS gives Syriac ܗܓܓ (hgg) phantasma vidit, somniavit; Ethpe. & especially Ethpa. mente concepit, imaginatus est; cf. also הָגָה).

†[הָגִיג S TWOT GK] n.m. murmuring (Che), whisper, musing (on form cf. Ba ¹³⁶)—only sf. הֲגִיגִי 1. ψ 5:2 בִּינָה ה׳ understand my murmuring (whispering, faint utterance), addressed to י׳. 2. ψ 39:4 בַּהֲגִיגִי in my musing i.e. while I was musing.

הַגֻּדְגֹּ֫דָה v. sub גדד p. 151.

†I. הָגָה S^, TWOT^, GK^, vb. moan, growl, utter, speak, muse (only poet.) (onomatop.; NH הָגָה muse, speak, spell a word, so Aramaic הֲגָא; ܗܓܳܐ (hgo) muse, especially Ethpa.; Arabic هَجَا (hajā) satirize, insult, scold, also spell (borrowed meaning))—Qal Perf. 2 ms. וְהָגִ֫יתָ consec. Jos 1:8; 1 s. הָגִ֫יתִי ψ 143:5, וְהָגִיתִי consec. ψ 77:13; Impf. יֶהְגֶּה Jb 27:4 + 8 times; 3 fs. תֶּהְגֶּה ψ 35:28 + 2 times, אֶהְגֶּה ψ 63:7 Is 38:14, יֶהְגּוּ ψ 2:1 + 2 times, תֶּהְגּוּ Is 16:7; נֶהְגֶּה֑ Is 59:11; Inf. abs. הָגֹה Is 59:11;— 1. of inarticulate sounds: a. growl, of lion growling over prey, sq. על Is 31:4. b. groan, moan, in distress (like dove), abs., Is 38:14; 59:11 (הָגוֹ נֶהְגֶּה); sigh for (לְ) in sorrow, mourning, moan for Is 16:7 (|| יְיֵלִיל לְ), so also Je 48:31. 2. utter, sq. acc. rei, ψ 38:13; subj. לָשׁוֹן Jb 27:4 (|| דִּבֶּר) ψ 35:28; 71:24 Is 59:3; subj. פֶּה ψ 37:30 Pr 8:7—cf. also sub Po. infr.; speak (abs.) ψ 115:7 (בְּ instr.) 3. a. (soliloquize) meditate, muse, c. בְּ rei, Jos 1:8 ψ 1:2; 63:7; 77:13; 143:5; c. acc. Is 33:18, subj. לֵב. b. imagine, devise, c. acc. ψ 2:1 Pr 24:2 (subj. לֵב); c. Inf. Pr 15:28 (subj. id.) Po. Inf. abs. only הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי־שֶׁקֶר Is 59:13 a conceiving and an uttering, out of the heart, lying words (|| דַּבֵּר עשֶׁק וְסָרָה);—on form cf. Kö ⁵⁵⁵; but read rather הָרוֹ וְהָגוֹ Qal Inf. abs. cf. Di; Ba ⁷⁷ retains MT & expl. as Qal Inf. pass. Hiph. Pt. pl. הַמְּצַפְצְפִים וְהַמַּהְגִּים Is 8:19 those that make chirpings and mutterings, of necromancers and wizards.

†הֶ֫גֶה S TWOT GK n.m. Jb 37:2 a rumbling, growling, moaning:—ה׳ abs. Ez 2:10 + 2 times;— 1. a rumbling, growling sound וְה׳ מִפִּיו יֵצֵא Jb 37:2 of thunder, as sound going forth from God’s mouth. 2. a moaning קִינִים וָה׳ וָהִי Ez 2:10 lamentations and moaning and woe. 3. a sigh or moan, as transient, בִּלִּינוּ שָׁנֵינוּ כְמוֹ־חֶ֑גֶה ψ 90:9 we bring our years to an end as a sigh, i.e. a fleeting sound (cf. RVm VB).

†הָגוּת S TWOT GK n.f. meditation, musing, only cstr. (with firm—ָ cf. Sta ^{304 c}) פִי יְדַבֵּר חָכְמוֹת וְה׳ לִבִּי חְבוּנוֹת ψ 49:4 my mouth shall speak wisdom, and the musing of my heart shall be understanding.

†הִגָּיוֹן S TWOT GK n.m. resounding music, meditation, musing;—ה׳ abs. ψ 9:17; 92:4; cstr. הֶגְיוֹן ψ 19:15; sf. הֶגְיוֹנָם La 3:62;— 1. resounding music; עֲלֵי הִגָּיוֹן בְּכִנּוֹר ψ 92:4 with sounding music upon the lyre (Che); cf. ה׳ סֶ֑לָה ψ 9:17 (a musical direction, v. סלה). 2. meditation, musing אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי ψ 19:15 the words of my mouth and the meditation of my heart; also in bad sense = plotting שִׂפְתֵי קָמַי וְהֶגְיוֹנָם עָלַי La 3:62 the lips of those rising against me, and their imagining against me (|| מַחְשְׁבֹתָם v 61; cf. I. הָגָה 3 b).

†II. הָגָה S^, TWOT^, GK^, vb. remove (Thes comp. ינה)—Qal Pf. הָגָה Is 27:8 (Di reads הָגָהּ); Inf. abs. הָגוֹ Pr 25:4, 5;—הָגוֹ סִיגִים מִכָּ֑סֶף Pr 25:4 remove (lit. a removing) dross from silver; as sim. of following הָגוֹ רָשָׁע לִפְנֵי מֶלֶךְ Pr 25:5 remove (the) wicked before a king; הָגָה בְּרוּחוֹ הַקָּשָׁה Is 27:8, according to Di (v. supr.) he (י׳) hath removed her (i.e. sent into exile; his people under fig. of faithless wife) by his harsh wind; so transl. also Ew Che (he scared her away) Brd RV VB; De follows MT, regards as ellipt. rel. cl., and renders by ptcp., ‘sichtend (i.e. sifting, winnowing) heftigen Hauches,’ but conjectures הָגֹה (Inf. abs.)

הֵגַי S GK, הֵגָ֑י n.pr.m. v. הֵגֵא.

הגן TWOT (NH הָגַן, Aramaic הֲגַן be suitable, fit, worthy: on orig. meaning cf. Fl in NHWB, s.v.)

†[הָגִין S TWOT GK] adj. appropriate, suitable? (cf. NH Aramaic supr.)—הַגְּדֶרֶת הֲגִינָה Ez 42:12 the corresponding (?) wall, Ke; otherwise Vrss (G καλάμου, B separatum, etc.); Thes connects הגין with preceding דֶּרֶךְ, ‘aptus, idoneus (de via),’ AV RV ‘the way directly before the wall;’ in neither connexion does it give good sense, and the text is doubtless wrong cf. Sm Da; Co conj. החצר החיצונה the outer court.

הגר TWOT (√ of foll.;? cf. Arabic هَجَرَ (hajara) forsake, retire; هِجْرَةٌ (hijratun) emigration, Hegira).

†הָגָר S TWOT GK n.pr.f. Hagar, Sarah’s Egyptian maid, mother of Ishmael, Gn 16:1, 4, 8 (all J), v 3, 15⁽⁾, 16; 25:12 (all P), 21:9, 14, 17⁽⁾ (all E).

†הַגְרִי S GK 1. n.pr.gent. only pl. הַגְרִים ψ 83:7; הַהַגְרִאִים 1 Ch 5:10, הַהַגְרִיאִים 1 Ch 5:19, 20; a tribe (Aramaean? Arabian?) with which the E. Jordan Israelites waged successful war; v. dub. conj. as to identity in Glas ^{ii, 407}. 2. adj.gent. of an officer of David יָזִיז הַהַגְרִי 1 Ch 27:31. 3. n.pr.m. father of one of David’s warriors בֶּן־הַגְרִי 1 Ch 11:38 (but || 2 S 23:36 בָּנִי הַגָּדִי, so here Öt, cf. Be Th Sm Dr Sm).

הַגְרִיאִים, הַגְרִאִים v. foregoing.

הֵד S TWOT GK v. sub הדד.

הדד TWOT (perhaps make a loud noise; so Arabic هدّ (hdd) (of a falling building, rain, the sea, a braying camel); هَدَّةٌ (haddatun) crash (of a falling wall, etc.), هَادَّةٌ (hāddatun) thunder.)

הֵידָד S TWOT GK n.m. Is 16:9 shout, shouting, cheer (of a multitude; on formation compare Ol ^{181 a} Sta ^{218 b});—ה׳ only abs., Is 16:9 + 6 times Is & Je;— 1. shouting in harvest Is 16:10, Je 48:33⁽⁾ where לֹא יִדְרֹךְ הֵידָד הֵידָד לֹא הֵידָד, i.e. the shouting is no vineyard-shouting, but that of the foe, cf. infr.; comp. 25:30 י׳ shall utter (עָנָה) a shout like the (grape-) treaders (sq. אֶל כָּל־ישְׁבֵי הָאָרֶץ). Hence also 2. shout of the foe Is 16:9 (נָפַל עָל), Je 51:14 (וְעָנוּ עָלַיִךְ הֵידָד); cf. 25:30; 48:33 supr.

†הֵד S TWOT GK n.[m.] id., only Ez 7:7 הֵד הָרִים (joyous) shout on mountains (opp. מְהוּמָה noise of battle).

†הֲדַד S TWOT GK n.pr.m. Hadad (G Ἀδερ but v. הדד Aramaic n.pr.div. DHM^{Altsem. von Sendschirli 56}, and n.pr. עבדהדד Scholz^{Götzendienst 245}, הדדנדנאח Eut ^{1887, 410} cf. Bae ⁶⁸ & sub. בן־הדד p. 122; also Adda, etc., in cpd. n.pr. Bez^{Tell el-Amarna BM 155}; Hadad, Adad, Addu is known as an Aramaic deity, weather or storm-god, cf. Bae ^67.68; perhaps = thunderer Dl ^{1885, 166} Bae, cf. רִמּוֹן; on Hadad in Arabia cf. We ^{iii. 51}; Sab. הדד Hal ²⁷; as n.pr.div. Heb. only in cpd. n.pr.m., v. infr.)— 1. name of kings of Edom, a. Gn 36:35 = 1 Ch 1:46, Gn 36:36 = 1 Ch 1:47 (הֲדָד֑); b. 1 Ch 1:50 (|| Gen 36:39 הֲדַר, v 51 (הֲדָ֑ד). 2. an Edomite (הָאֲדֹמִ֑י) ה׳ 1 K 11:14, 17, 19, 21⁽⁾, 25 (הֲדָד֑); = אֲדַד v 17.

†הֲדַדְעֶ֫זֶר S GK n.pr.m. Hadadezer (so Aramaic inscr. הדדעזו Eut ^{1885, 679} cf. Bae ⁶⁷; G throughout (erroneously) Ἁδρα(α)ζαρ;—Hadad is help(er), cf. COT 1 K 20:1 & Ph. אשמנעזר); king of צוֹבָה (q.v.), son of רְחֹב defeated by David 2 S 8:3, 5, 10, 12; הֲדַדְעָ֑זֶר v 7, 8, 9, 10 ( = הֲדַרְעֶזֶר q.v. 10:16⁽⁾, 19 1 Ch 18:3, 5, 7, 8, 10⁽⁾; 19:16, 19, all erron., v. inscr. supr., = cf. Bae Dr on 2 S 8:3; 10:16); also 1 K 11:23.

†הֲדַדְרִמּוֹן n.pr.divin. (or n.pr.loc. der from n.pr.divin.), Hadadrimmon (= n.pr.divin. Hadad (cf. supr.) + n.pr.divin. Rimmon, Rammân, v. רִמּוֹן; cf. COT Zc 12:11 Dl ^{1885, 175} & on question of nom. loc. or divin. Brd Zc Baud^{Stud. i. 293 f.} Hi-St Zc Ri RS ^{i. 392})—in simile of mourning in Jerusalem כְּמִסְפַּד הֲדַדְרִמּוֹן בְּבִקְעַת מְגִדּוֹז Zc 12:11; on ה׳ for ההרמונה Am 4:3, v. הרמון; & cf. Hi-St Gunning.

†הָדָה S TWOT GK vb. stretch out the hand (cf. Arabic هَدَى (hadā) lead, guide, Aramaic Pa. ܗܰܕܺܝ (hadi)) Qal Pf. Is 11:8 יָדוֹ הָדָה, sq. עַל, the weaned child shall stretch out his hand upon.

†[יַהְדַּי] n.pr.m. one of the family of Caleb (according to Thes = יהדיה, י׳ leads cf. Ol ^{277 h. p. 621;} but dub.) יַהְדָּ֑י 1 Ch 2:47 (Baer; al. יֶהְדָּ֑י).

הֹדֹה v. הוד.

†הֹ֫דּוּ S GK n.pr.loc. India (Old Pers. Hiñd˒u Spieg^{Altpers. Kellinschr. 246} Skr. Sindhu, sea, great river, v. reff. in Rö ^{Add 83}, Yule^{Anglo-Indian Glossary, 329 ff.}; cf. in Arabic هِنْدٌ (hindun), Aramaic ܗܶܢܕܽܘ (hendu) etc.) only מֵהֹ֫דּוּ וְעַד־כּוּשׁ (הַמֹּלֵךְ) Est 1:1; 8:9 (G in both ἀπὸ τῆς Ἰνδικῆς).

†הֲדוֹרָם S GK^, n.pr.m. 1. Arabian tribe, called son of Joktan Gn 10:27 (cf. Di) = 1 Ch 1:21;; Glas ^{ii. 435} comp. Dauram near Ṣan˒â in Yemen (Sab. הדרום CIS ^{iv. 1, p. 1}; G Ὁδορρα Gn 10:27, GL Οδορραμ; 1 Ch 1:21 GB om., GL Αδωραμ). 2. son of Tou (תֹּעוּ) king of Hamath 1 Ch 18:10 (G Ἱδουρααμ, GL Αθωραμ); so read prob. in || 2 S 8:10, for יוֹרָם, cf. G Ἰεδδουραν, v. We Dr).—הֲדֹרָם v. p. 214.

†הִדַּי S GK n.pr.m. one of David’s heroes 2 S 23:30 = חוּרַי 1 Ch 11:32.

†[הָדַךְ S TWOT GK] vb. cast or treat down (Arabic هَدَكَ (hadaka) tear down (a building), synon. of هَدَمَ (hadama))—Qal Imv. הֲדֹךְ רְשָׁעִים Jb 40:12 cast or tread down wicked men.

הדם S TWOT GK (√ of foll., cf. Arabic هَدَمَ (hadama) overthrow, overturn, cast down).

†הֲדֹם S TWOT^, n.m. stool, footstool, always joined with רַגְלַיִם; only in poet. and late writings, (properly something cast down, low)—ה׳ abs. ψ 110:1 (or cstr. bef. לְ, cf. Ges ^{130, 1}); cstr. La 2:1 + 4 times:—footstool, never lit., usually of י׳ Is 66:1 הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ ה׳ רַגְלַי; elsewhere with ref. to sanctuary ה׳ רַגְלָיו (cf. מְקוֹם רַגְלַי Is 60:13) La 2:1, or perhaps of ark (as place on which God rests) ψ 99:5; 132:7, בֵּית מְנוּחָה לַאֲרוֹן בְּרִית־י׳ וְלַה׳ רַגְלֵי אֱלֹהֵינוּ 1 Ch 28:2; of conquest of enemies of Messianic king by Yahweh’s agency אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ ψ 110:1.

†הֲדַס S TWOT GK n.m. Is 55:13 myrtle (-tree), only late (NH, Aramaic id.; Arabic هَدَس (hadas) (in the dialect of Yemen); also آسٌ (˒āsun), Aramaic אָסָה, ܐܳܣܳܐ (˒oso); cf. Löw ²⁵)—abs. ה׳ Is 41:19 Ne 8:15; הֲדַ֑ס Is 55:13; pl. הַהֲדַסִּים Zc 1:8 + 2 times (on form cf. Ges ^{93, R. 4})—Is 41:19 (|| תְּאַשּׁוּר, תִּדְהָר, בְּרוֹשׁ, עֵץ שָׁמֶ֑ן, שִׁטָּה, אֶרֶז); Is 55:13 (|| בְּרוֹשׁ; opp. הַסִּרְפַּד), עֲלֵי הֲדַס Ne 8:15 (|| ע׳ עֵץ עָבוֹת, ע׳ תְּמָרִים, ע׳ עֵץ־שֶׁמֶן, עֲלֵי־זַיִת); pl. Zc 1:8, 10, 11.

†הֲדַסָּה S GK n.pr.f. Jewish name of Esther (= myrtle, on form cf. Sta ^199a) Est 2:7 (cf. אֶסְתֵּר).

†[הָדַף S TWOT GK vb. thrust, push, drive (הֲדַף in T; Arabic هَدَفَ (hadafa) is ingressus ad aliquem fuit, propinquus fuit, also of time prope accessit)—Qal Pf. 3 ms. sf. הֲדָפוֹ Nu 35:22 Je 46:15; 1 s. sf. וַהֲדַפְתִּיךָ consec. Is 22:19; Impf. 3 ms. יֶהְדֹּף Pr 10:3; sf. 3 ms. יֶהְדֳּפֶנּוּ Nu 35:20; sf. 3 mpl. יֶהְדֳּפֵם Jos 23:5; 3 mpl. sf. יֶהְדְּפֻהוּ Jb 18:18; 2 mpl. תֶּהְדֹּ֑פוּ Ez 34:21; Inf. הֲדֹף Dt 6:19; 9:4; sf. הָדְפָהּ 2 K 4:27;— 1. thrust, push, subj. man, sq. acc. Nu 35:20, 22 (here fatally); subj. cattle, fig. of men, Ez 34:21 (instr. בְּכָתֵף; || נָגַח); push away 2 K 4:27 (Gehazi, the Shunammite); thrust away (from oneself) fig. = reject, הַוַּת רְשָׁעִים Pr 10:3 (subj. י׳). 2. thrust out, drive out, sq. מִן of place whence & acc. pers.; of י׳ driving out enemies of Isr. from Canaan Dt 6:19; 9:4 Jos 23:5; cf. also indef. subj. יֶהְדְּפֻהוּ מֵאוֹר אֶל־חֹשֶׁךְ Jb 18:18 (|| וּמִתֵּבֵל יְנִדֻּהוּ); & Je 46:15 (where no pl. whence). Hence 3. = depose Is 22:19 of י׳ deposing Shebna (sq. מִן of station).

†[הָדַר S TWOT GK^, vb. swell (?), honour, adorn, (NH הִדֵּר adorn; Aramaic הַדַּר ܗܰܕܰܪ (hadar) Pa. adorn, honour; perhaps all denom.; cf. Palm. n.pr.f. הדירת ornata, honorata Vog ⁵⁵; Arabic هَدَرَ (hadara) be of no account; but also ferbuit (vinum) & أَهْدَرُ (˒ahdaru) inflatus, tumens (venter))—Qal Pf. 2 ms. וְהָדַרְתָּ֫ Lv 19:32; Impf. 2 ms. תֶּהְדַּר Ex 23:3 Lv 19:15; Pt. pass. הָדוּר Is 63:1, pl. הֲדוּרִים Is 45:2 (poss. הררים G ὄρη, cf. Di, but v. הר):— 4. swell, only pt. pass. pl. Is 45:2 (si vera l.) in neuter sense, of hills, swelling places, swells of land (made level before Cyrus). 2. honour, pay honour to, sq. acc.; in good sense וְהָדַרְתָּ פְּנֵי זָקֵן Lv 19:32 (H) and thou shalt honour the face of an old man (|| מִפְּנֵי שֵׂיבָה תָּקוּם); in bad sense (of partiality, favouritism) לֹא תֶהְדַּר פְּנֵי גָדוֹל Lv 19:15 (H) (|| לֹא תִשָּׂא פְנֵי־דָל); cf. וְדַל לֹא תֶּהְדַּר בְּרִיבוֹ Ex 23:3 (JE; either read גָּדֹל for ודל,—ו not needed at beginning of v.,—so Kn SS al., yet G πένητα;—or suppose balancing cl., as Lv 19:15, to have fallen out, cf. Di). 3. adorn, only pt. pass. adorned, made splendid הָדוּר בִּלְבוּשׁוֹ Is 63:1. Niph. Pf. נֶהְדָּר֑וּ La 5:12 were (not) honoured, subj. פְּנֵי זְקֵנִים. Hithp. Impf. juss. 2 ms. תִּתְהַדַּר Pr 25:6 honour oneself, i.e. claim honour.

†הֶ֫דֶר S TWOT GK n.[m.] ornament, adornment, splendour, only cstr. ה׳ מַלְכוּת Dn 11:20 splendour of (the) kingdom, cf. AV RV, i.e. Judaea, or perhaps Jerusalem according to Leng Hi Meinh; but rather royal splendour, cf. Gr, & especially Bev who reads נוֹנֵשׂ מַעֲבִיר ה׳ (for ℌ מעביר נוגשׂ) i.e. an exactor who shall cause the royal splendour to pass away.

†הָדָר S TWOT GK n.m. ψ 149:9 ornament, splendour, honour (chiefly poet.)—abs. ה׳ Dt 33:17 + 12 times; cstr. הֲדַר Is 2:10 + 7 times; sf. הֲדָרִי Mi 2:9 (but cf. infr.) Ez 16:14; הֲדָרְךָ ψ 45:5; 90:16; הֲדָרֶ֑ךָ ψ 45:4; הֲדָרֵךְ Ez 27:10; הֲדָרָהּ Is 5:14 La 1:6; pl. cstr. הַדְרֵי ψ 110:3 (but read prob. הררי so Symm Jer edd.; Ol Hup Gr Bi Che);— 1. ornament Pr 20:29 (grey hair, for old men; || תִּפְאֶרֶת), Ez 16:14 (fig. of ornaments of Jerus. as bride of י׳); פְּרִי עֵץ הָדָר Lv 23:40 (H) i.e. fruit of goodly (ornamental, beautiful) trees, so AV RV & most, or goodly tree-fruit, G καρπὸν ξύλου ὡραῖον, so Di;—here would come also בהדרי קדשׁ ψ 110:3, ref. to sacred, festal garments, according to Thes al. cf. RVm; but read prob. on the holy mountains, vid. supr. 2. splendour, majesty Dt 33:17 of Ephraim under figure of a noble bull (cf. Di); of Jerusalem Is 5:14 cf. La 1:6; of Carmel Is 35:2 (|| כָּבוֹד); of majesty & dignity conferred by י׳ on man ψ 8:6 (|| כָּבוֹד), on king 21:6 (|| id., הוֹד), cf. 45:4 (|| הוֹד) & v 5 (but text perhaps erron. Che^{crit. n.}); denied of suffering servant of י׳ Is 53:2 (|| תֹּאַר); of dignity of good & capable woman (אֵשֶׁת חַיִל) Pr 31:25 (|| עֹז); of splendour due to warlike equipment Ez 27:10; especially of majesty of י׳ 1 Ch 16:27 = ψ 96:6, cf. Jb 40:10 ψ 111:3 (all || הוֹד); also ψ 104:1 (|| id., under fig. of garment); further ψ 29:4 (|| כֹּחַ), 90:16 (|| פֹּעַל); in combination הֲדַר כְּבוֹד הוֹדְךָ ψ 145:5; כְּבוֹד ה׳ v 12; הֲדַר גְּאֹנוֹ Is 2:10, 19, 21. 3. honour, glory ψ 149:9 for saints of י׳; cf. Mi 2:9 of י׳’s glory as possession of his people, lost by exile & slavery: but perhaps textual error; Hoffm ^{182, 103} proposes הַדְּרוֹר, from their children ye take freedom (yet מֵעַל then hardly suitable).

†[הֲדָרָה S TWOT GK] n.f. adornment, glory—only cstr. הַדְרַת;— 1. ה׳־קֹדֶשׁ holy adornment (Che ψ), always in connexion with public worship of י׳ 1 Ch 16:29 2 Ch 20:21 ψ 29:2; 96:9. 2. ה׳־מֶלֶךְ the glory of a king, fig. of רָב־עַם, Pr 14:28.

†הֲדַר S^{, ,} TWOT^, GK n.pr.m. a king in Edom (Aramaic form) Gn 36:39 = הֲדַד (q.v.) 1 Ch 1:50 (so here Codd., S Sam. no doubt rightly, cf. Di).

†הֲדֹרָם n.pr.m. an official of Rehoboam 2 Ch 10:18 (G Ἀδωνειραμ) = אֲדֹרָם 1 K 12:18 (G Ἀραμ, Ἀδωνιραμ), & אֲדֹנִירָם, q.v.—הֲדוֹרָם v.p.213.

†הֲדַרְעֶ֫זֶר S GK n.pr.m. a king of Aram (צוֹבָה) defeated by David 2 S 10:16⁽⁾, 19 = 1 Ch 19:16, 19; also 1 Ch 18:3, 5, 8, 9, 10 & הֲדַרְע֑זֶר v 7, 10; all erron. for הֲדַדְעֶזֶר (q.v.), although G throughout Ἁδρααζαρ.

†הָהּ S TWOT GK interj. expressing woe, alas! Ez 30:2 howl ye הָהּ לַיּוֹם alas for the day! AV Woe worth the day! (cf. אֲהָהּ לַיּוֹם Joel 1:15.)

†הוֹ S TWOT GK interj. i.q. the more usual הוֹי (q.v.) Ah! Am 5:16 of mourners וּבְכָל־חוּצוֹת יֹאמְרוּ הוֹ־הוֹ.

הוּ GK Je 29:23 Kt, v. הוּא.

הוּא S^, TWOT^, GK m. הִיא f. (pl. m. הֵ֫מָּה, הֵם; fem. הֵ֫נָּה, הֵן [the latter only with prefixes]; see these words), pron. of the 3rd ps. sing., he, she, used also (in both genders) for the neuter, it, Lat. is, ea, id. (The א is not orthographic merely, but radical, being written on Moab. and Ph. inscriptions, though dropped in some of the later dialects. [In Heb. only Je 29:23 Kt, and in the prn. אֱלִיהוּ.] Moab. (MI ^6.27) and Ph. (often) הא; Aramaic of Zinjirli הא, once הו (DHM ^{von Sendschirli 55}); T הוּא, הִיא, Syriac ܗܽܘ, ܗܺܝ (hu, hi) Arabic هُوَ, هِىَ (huwa, hiya) (for hū˒a, hī˒a, W ¹⁰⁴); Ethiopic ውእቱ, ይእቲ (wə˒ətu, yə˒əti) we˒ĕtū, ye˒ĕtī; perhaps also Assyrian šû, šî, himself, herself, suff. s̆u, ši, cf. demonstr. šuatu, šiati (v. Kraetzschmar ^{i. 383} & reff., W ^{98, 105} Dl ^{55 b, 57}). In the Pent., הוא is of common gender, the fem. form הִיא occurring only 11 times, viz. Gn 14:2; 20:5; 38:25 (v. Mass here), Lv 11:39; 13:10, 21; 16:31; 20:17; 21:9 Nu 5:13, 14. The punctuators, however, sought to assimilate the usage of the Pent. to that of the rest of the OT, and accordingly wherever הוא was construed as a fem. pointed it הִוא (as a Qrê perpetuum). Outside the Pent. the same Qrê occurs 1 K 17:15 Is 30:33 Jb 31:11a—prob. for the sake of removing gramm. anomalies: five instances of the converse change, viz. of היא to be read as הוּא, occur for a similar reason, 1 K 17:15 (וַתֹּאכַל הוּא־וָהִיא to be read as וַתֹּאכַל הִיא־וָהוּא, on account of the fem. verb) ψ 73:16 Jb 31:11b (כי הוא זמה והיא עָוֹן פלילים to be read as כי היא זמה והוא עון פלילים), Ec 5:8 1 Ch 29:16. The origin of the peculiarity in the Pent. is uncertain. It can hardly be a real archaism: for the fact that Arab., Aramaic, & Ethiopic have distinct forms for masc. & fem. shews that both must have formed part of the original Semitic stock, and consequently of Hebrew as well, from its earliest existence as an independent language. Nor is the peculiarity confined to the Pent.: in the ms. of the Later Prophets, of a.d. 916, now at S. Petersburg, published in facsimile by Strack (1876), the fem. occurs written הוא (see the passages cited in the Adnotationes Criticae, p. 026). In Ph. both masc. and fem. ar alike written הא (CIS i. 1:9 מלך צדק הא, 1:13 מלאכת הא, 3:19 אדם הא, l:11 ממלכת הא, 93:2; 94:2), though naturally this would be read as hu’ or hi’ as occasion required. Hence, as G shews that in the older Heb. MSS. the scriptio plena was not yet generally introduced, it is prob. that originally הא was written for both genders in Hebrew likewise, and that the epicene הוא in the Pent. originated at a comparatively late epoch in the transmission of the text—perhaps in connexion with the assumption, which is partly borne out by facts (cf. De ^{1880, pp. 393–399}), that in the older language fem. forms were more sparingly used than subsequently.)

In usage הוּא (f. הִיא; pl. הֵ֫מָּה, הֵם, הֵ֫נָּה: v. הֵ֫מָּה is 1. an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (especially with the art.) that (those): a. Gn 3:15 הוא ישׁופך ראשׁ he (G αὐτὸς) shall bruise thee as to the head (opp. to the foll. אתה thou), v 20 for she (and no one else) was the mother of all living (so often in causal sentences, where some emph. on the subject is desirable, as Ju 14:3 ψ 24:2; 25:15; 33:9; 91:3; 103:14; 148:5 Jb 5:18; 11:11; 28:24 Je 5:5; 34:7b Ho 6:1; 11:10: Dr 1 S 14, 18), 4:20 Adah bare Jabal הוא היה אבי ישׁב אהלים he (ἐκεῖνος) was the father of tent-dwellers, v 21; 10:8 he began to be a mighty one in the earth, 20:5 (αὐτός), Ju 13:5 Is 32:7; 33:22 2 K 14:7, 22, 25; Ho 10:2 he—the unseen observer of their thoughts and deeds (Che), 13:15b (he, the foe figured by the E. wind). (For its use thus in circ. clauses v. Dr ^{157, 160, 168, 169}.) And where the predic. is a subst. or ptcp., Gn 2:11 הוּא הַסֹּבֵב … that is the one which encompasseth etc., v 13, 14 10:12 that is the great city. So in the explanatory notices, Gn 14:3 הוּא יָם הַמֶּלַח that is the salt sea, v 8 הוּא־צֹעַר that is Zoar, 36:1 + often b. pointing back to the subj. and contrasting it with something else: Gn 4:4 הבל גס־הוא Abel, he also … v 26; 10:21; 20:5 וְהִיא־גַם־הִוא and she, herself also said, Ex 1:10 + often c. appended alone to a verb (more rarely, but always with intentional emphasis), Ex 4:14 I know כי דבר ידבר הוא that he can speak, v 16 1 S 22:18 ויפגע הוא בכהנים and he (though none else would do it) smote the priests, 23:22 for one hath told me, עָרֹם רַעְרִם הוּא He can deal subtilly, Ez 12:12 (peculiarly), cf. Dr ^{160 n.}: very rarely indeed to a noun Nu 18:23 הַלֵּוִי הוּא, Is 7:14 י׳ הוא, Est 9:1 (הֵמָּה) being probably all the exx. in the OT d. Gn 13:1 and Abram came up out of Egypt, הוּא וְאִשְׁתּוֹ himself and his wife, and all that he had, 14:15 הוּא וַעֲבָדָיו he and his servants, 19:30; so very often e. prefixed to a noun (very rare, and mostly late), Ex 12:42b Ez 3:8 & 33:8 הוּא רָשָׁע: to pr. names Ex 6:27 הוא משׁה ואהרן, 1 Ch 26:26 that Shelomoth, 27:6 2 Ch 28:22; 32:12 (diff. from 2 K 18:22), v 30; 33:23 Ezr 7:6: cf. הֵם Ne 10:38 (comp. in Syriac ܗܽܘ (hu), Nö ²²⁷): cf. ψ 87:5 1 S 20:29.

2. It resumes the subj. with emph.: a. when the predic. is a verb (especially if it be separated from its subject by an intervening clause), Gn 15:4 but one that shall come forth out of thine own bowels, הוּא יִירָשֶׁ֑ךָ he shall be thy heir, 3:12 the woman whom thou gavest to be with me, הוא נתנה לי she gave to me, 24:7; 44:17 etc. Ju 7:4 2 S 14:19 (throwing stress on יוֹאָב) 1 Ch 11:20 Is 33:15–16; 34:16; 38:19; 47:10; 59:16; 63:5 Ho 7:8; often in Pr, as 10:18, 22, 24; 11:28; 13:13; 19:21; 22:9; 24:12; 1 S 1:13 (v. Dr), ψ 68:36. b. when the predic. is a noun, Gn 2:14 and the fourth river, הוּא פְרָת it was the Euphrates, v 19 9:18; 15:2; 42:6 וְיוֹסֵף הוּא הַשַּׁלִּיט and Joseph, he was the ruler etc.: in sentences of the type י׳ הוּא הָאֱלֹהִים, י׳ הוּא הַנִּלְחָם לָכֶם, י׳ הוּא נַחֲלָתְֽךָ, Dt 3:22; 4:35; 7:9; 10:9 Jos 13:14, 33 Is 9:14; 33:6 Ho 11:5 (in these cases, to avoid stiffness, it is convenient often to drop the pron. in translating, as ‘And the fourth river was the Euphrates:’ the pronoun, however, though it then corresponds to the substantive verb in English, does not really express it, the copula, as the exx. shew, being in fact understood. Sts. in AV the pron. is retained for emphasis, as Dt. ll. cc.) So c. after אֲשֶׁר in an affirmative sentence, Gn 9:3 all creeping things אֲשֶׁר הוּא־חַי which are living, Lv 11:39 Nu 9:13; 14:8; 35:31 אֲשֶׁר הוּא רָשָׁע לָמוּת who is guilty of death, Dt 20:20 1 S 10:19 Hg 1:9 Ru 4:15 +. (On 2, cf. Dr ^{199, with Obs.})

3. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible: thus a. Gn 12:18 why didst thou not tell me כי אשׁתך הוא that she was thy wife? 20:13; 21:13 כי זרעך הוא for he is thy seed, 31:20 because he told him not כִּי בֹרֵחַ הוּא, 37:3 + often (the opp. order rare and emph.: Gn 24:65 Dt 4:6; 30:20 Jos 10:2 1 K 2:22; 3:4; 21:2 Ho 2:4 ψ 45:12). b resuming the subj., Gn 31:16 all the wealther which God hath taken etc., לנו הוא ולבנינו it is ours and our children’s, v 43 and all that thou seest, לי הוא it is mine (or, omitting the pronoun, as not required in our idiom, simply) is mine, 41:25 חלום פרעה אחד הוא the dream of Pharaoh is one, 48:5 (לי הם), Ex 3:5 for the place whereon thou standest, אַדְמַת קֹדֶשׁ הוּא it is holy ground, Nu 13:22; 21:26 Dt 1:17 Jos 5:15; 6:19 Jb 3:19 + often; Gn 23:15 ארץ … מַה־הִוא, so ψ 39:5 Is 41:22 (הֵנָּה); אַתֶּם … הֵמָּה (unusual) Zp 2:12. (In all such cases the predicate is not referred directly to the subject, but, the subject being made a casus pendens, it is resumed by the pron., and the pred. thus referred to it indirectly. By this means the sentence is lightened and relieved, especially if the subject consist of many words: in Gn 31:16 for instance, the direct form of predicate כִּי לָנוּ וּלְבָנֵינוּ כָּל־הָעֹשֶׁר אֲשֶׁר הִצִּיל אֱלֹהִים מֵאָבִינוּ would have been heavy and inelegant.) So c. after אֲשֶׁר in a negative sentence, Gn 7:2; 17:12 אֲשֶׁר לֹא מִוַּרְעֲךָ הוּא which is not of thy seed, Nu 17:5 Dt 17:15 1 K 8:41 (cf. הֵמָּה 3 c). d. peculiarly, as the subject of לֹא, Je 5:12 לוֹא הוּא He is not; and as embracing its predicate in itself, Is 18:2, 7 a nation terrible מִן־הוּא ( = מֵאֲשֶׁר הוּא) from (the time that) it was, Na 2:9 מִימֵי הִיא from the days that (st. c. Ges ^130.4) it was, 2 K 7:7 they left the camp כַּאֲשֶׁר הִיא as it was (cf. כַּאֲשֶׁר הֵמָּה v 10). (On 3, cf. Dr ^{198, with Obs.})

4. It anticipates (as it seems) the subject viz. a. (rare) Ct 6:9 אַחַת הִיא יוֹנָתִי תַמָּתִי one is she, my dove my perfect one, Lv 25:11 Ez 11:15; 21:16, La 1:18 צַדִּיק הוּא י׳ (often so in NH); Ec 6:10 וְנוֹדָע אֲשֶׁר הוּא אָדָם and that which he, even man, is, is known (De Now); cf. 1 S 6:19 מִקְרֶה הוּא הָיָה לָנוּ an accident is it, (that) hath befallen us. (Cf. הֵמָּה 4 a.) b. after pronouns—(α) 2 S 7:28 אַתָּה הוּא הָאֱלֹהִים Thou art he—God, ψ 44:5 אתה הוא מלכי thou art he—my king, Is 37:16; 43:25 (אנכי), 51:9, 10, 12; 52:6 Je 14:22; 29:23 Kt +; cf. Je 49:12 וְאַתָּה הוּא נָקֹה תִנָּקֶה and art thou he (that) shall be unpunished? (with change of pers. κατὰ σύνεσιν, cf. Ju 13:11 1 Ch 21:17 Ez 38:17.) So Ew ^{297 b} Müll ^{§ 499}. But others, as Ges Roo ^{§ 563} De Is 37:16; ψ 44:5, treat הוא as emphasizing the pronoun, ‘Thou, he, art God’ i.e. Thou and none else art God; ‘Thou (emph.) art my king.’ (β) מִי הוּא, sq. a ptcp. or subst. Gn 27:33 ψ 24:10 מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד who is he, then—the king of glory? (according to others, as before, ‘Who (emph.), then, is the king of glory?’); sq. a verb Is 50:9 מִי הוּא יַרְשִׁיעֵנִי who is the (that) will condemn me? (al. ‘Who (emph.) will condemn me?’) Jb 4:7; 13:19; 17:3; 41:2 Je 30:21 (so with הֵנָּה Gn 21:29, הֵמָּה Zc 1:9; 4:5). (γ) זֶה־הוּא †1 Ch 22:1 Ec 1:17 (freq. in NH, where the two words coalesce into one זֶהוּ). On the analogous אֵלֶּה הֵם …, v. הֵמָּה 4 b (γ). (Cf. Dr ^{200, 201.})

5. As an emph. predicate, of God, ‘I am He,’ i.e. I am He Who is (opp. to unreal gods, named in context, or to transitory world), the Unseen, yet Omni-present, and Self-consistent, Ruler of the world, †Dt 32:39 אֲנִי אֲנִי הוּא I, I am he, and beside me there is no God, Is 41:4 (v. Che) 43:10, 13 even from to-day I am he, 46:4; 48:12 ψ 102:28 (v. Che) thou art he, and thy years have no end (G usually ἐγώ εἰμι: in ψ σὺ δὲ ὁ αὐτὸς εἶ). So also, according to many, Jb 3:19, but is הוא a mere predicate of identity? v. rather 3 b.

6. In a neuter sense, that, it (of an action, occurrence, matter, etc.)—a. Jos 2:21 כְּדִבְרֵיכֶם כֶּן־הוּא according to your words, so be it; Gn 42:14 הוא אשׁר דברתי that is what I said, Ex 16:23 Lv 10:3 2 K 9:36; Jb 8:19 הן הוא משׂושׂ דרכו lo that (what has just been described) is the joy of his way, 13:16; 15:9; 31:28; Pr 7:23 Ec 2:1; 3:22; 9:9 Est 9:1b; similarly the fem. הִיא, Ju 14:4 they knew not כי מי׳ היא that it was from י׳, Nu 14:41 Jos 10:13 Is 14:24 ψ 77:10 חַלּוֹתִי הִיא it (this perplexity) is my sickness, Jb 9:22 Pr 18:13 Je 22:16 2 Ch 25:20 Ec 3:13; ref. to זאת Am 7:6 ψ 118:23 Jb 5:27, זֹה Ec 2:24. (Where there is a predicate, the gender of this usually regulates the choice of m. or f.: hence הִוא Gn 34:14 Ex 8:15 Nu 15:25 (Ec 5:5) Dt 4:6 +.) b. affirming the presence or existence of something (rare): 2 K 18:36 = Is 36:21 כִּי מִצְוַת הַמֶּלֶךְ הִיא for it was the king’s command, saying etc., 1 S 20:33 (text dub.), Je 50:15, 25; 51:6, 11 Mi 2:3, perhaps Jb 32:8. Cf. Dr ^{§ 198–201}

7. With the art. הַהוּא, הַהִיא, הָהֵ֫מָּה, הָהֵם, הָהֵ֫נָּה: so regularly when joined to a subst. defined itself by the art.: Gn 2:12 הָאָרֶץ הַהִוא that land, 19:35 ובלילה ההוא and in that night, 21:22 בָּעֵת הַהִוא at that time, Dt 1:19 המדבר הגדול והנורא ההוא. Only four times does there occur the anomalous construction בַּלַּיְלָה הוּא Gn 19:33; 30:16; 32:23 1 S 19:10.

†[הָוָא TWOT vb. fall (Arabic هُوَى (huwā) id. e.g. of a star Qor 53:1)—Qal Imv. Jb 37:6 for he saith to the snow הֱוֵא־אָ֑רֶץ Fall earthwards (an Arabizing usage).

הובנים v. [הָבְנִי].

הוד TWOT (√ of foll.; De Jb 39:20 comp. Bed. هُوِيدٌ (huwīdun) crash, roar, resonance; ‘weithin hallende Selbstverkündigung’ Id. ψ 8:6; but هَادَ (hāda) ordinarily means be gentle, quiet, especially in speech).

†i. הוֹד S^, TWOT GK^, n.m. Jb 37:22 splendour, majesty, vigour (chiefly poet.) (NH id.)—ה׳ abs. Jb 37:22 + 8 times (הַה׳ 1 Ch 29:11); cstr. Is 30:30 + 3 times; sf. הוֹדִי Dn 10:8; הוֹדְךָ Nu 27:20 + 2 times; הוֹדֶ֑ךָ Pr 5:9 ψ 145:4; הוֹדוֹ Ho 14:7 + 3 times; הֹדֹה Je 22:18;— 1. splendour, majesty, of king הוֹדְךָ וַהֲדָרֶ֑ךָ ψ 45:4; הוֹד וְהָדָר תְּשַׁוֶּה עָלָיו ψ 21:6, subj. י׳ (|| גָּדוֹל כְּבוֹדוֹ בִּישׁוּעָתֶ֑ךָ); foretold of the צֶמַה Zc 6:13 וְהוּא־יִשָּׂא הוֹד וְיָשַׁב וּמָשַׁל עַל־כִּסְאוֹ; cf. וַיִּתֵּן עָלָיו הוֹד מַלְכוּת 1 Ch 29:25 (י׳ confers on Sol.); וְלֹא נָתְֽנוּ עָלָיו ה׳ מַלְכוּת Dn 11:21 (of usurper); v. also וְהוֹי הֹדֹה Je 22:18 in lament for king. Hence also 2. divine splendour, majesty, light & glory which God wears as king: הוֹד וְהָדָר לָבָ֑שְׁתָּ ψ 104:1 (7 times joined with הָדָר); cf. Jb 40:10 where י׳ addresses Job in irony; עַל־אֱלוֹתַּ נוֹרָא הוֹד Jb 37:22; ה׳ וְהָדָר לְפָנָיו ψ 96:6 = 1 Ch 16:26; also הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַה׳ 1 Ch 29:11; see further כִּסָּה שָׁמַיִם הוֹדוֹ Hb 3:3 (|| וּתְהִלָּתוֹ מָֽלְאָה הָאָ֑רֶץ); אֲשֶׁר־תְּנָה הוֹדְךָ עַל־הַשָּׁמַיִם ψ 8:2 (|| מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָ֑רֶץ); also הוֹדוֹ עַל־אֶרֶץ וְשָׁמָ֑יִם ψ 148:13 (|| נִשְׂגָּב שְׁמוֹ לְבַדּוֹ); הֲדַר כְּבוֹד הוֹדֶ֑ךָ 145:4; of Yahweh’s actions הוֹד וְהָדָר פָּעֳלוֹ 111:3; of his voice וְהִשְׁמִיעַ י׳ אֶת־הוֹד קוֹלוֹ Is 30:30. 3. a. splendour of Israel under divine blessing וִיהִי כַזַּיִת הוֹדוֹ Ho 14:7. b. majesty, diginity, authority of Moses Nu 27:20 (P; only here in Hex) וְנָתַתָּ מֵהוֹדְךָ עָלָיו. Also, c. manly vigour פֶּן־תִּתֵּן לַאֲחֵרִים הוֹדֶ֑ךָ Pr 5:9, in warning against licentiousness; as displayed in outward appearance וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית Dn 10:8 (|| כֹּחַ). 4. of a horse, majesty, majestic force הוֹד נַחְרוֹ אֵימָה Jb 39:20 the majesty of his snorting (majestic snorting, VB) is a terror; also in sim. of Yahweh’s dealings with Judah, וְשָׂם אוֹתָם כְּסוּס הוֹדוֹ בַּמִּלְחָמָה Zc 10:3 and he will make them like the horse of his majesty in battle.

†ii. הוֹד S^, TWOT GK^, n.pr.m. (splendour, vigour)—a man of Asher 1 Ch 7:37.

†הודוה Kt, הוֹדְיָה Qr, n.pr.m. only in בְּנֵי לְה׳ Ne 7:43 of a Levitical family; = הוֹדַוְיָה Ezr 2:40 q.v. sub ידה.

†הוֹדִיָּה S^, GK n.pr.m. (my splendour is Yah)— 1. a man of Judah 1 Ch 4:19. 2. Levites a. Ne 8:7; 9:5; 10:11; b. Ne 10:14. 3. a chief of the people Ne 10:19.

†הוֹדְיָה Qr Ne 7:43 v. הודוה supr.

†הוֹדַוְיָה S GK, הוֹדַוְיָהוּ S GK, הודיוהו n.pr.m. v. sub ידה.

†[הָוָה S TWOT^, GK^, ] vb. become (Arabic هُوَى (huwā) to fall (v. הָוָא), also to gape or yawn, and to desire (cf. הַוָּה): cf. Fl Jb 6:2; Aramaic הֲוָא, ܗܘܳܐ (hwo) the usual word for to be (prob. orig. to fall out, accidit, hence come to pass, come to be, γίγνεσθαι), Mish. id. very common) a rare syn. of הָיָה q.v.:—Qal Impf. apoc. יְהוּא Ec 11:3 (for יְהוּ with א otiosum; Ges ^{75 R. I 3 e} Kön ^{p. 597 f.}; but Gr. plausibly הוּא); Imv. ms. הֱוֵה Gn 27:29, fs. הֱוִי Is 16:4, Pt. הֹוֶה Ec 2:22 Ne 6:6:—Gn 27:29 הֱוֵה גְבִיר לְאַחֶיךָ become lord to thy brethren, Is 16:4 (perhaps in imit. of Moab. dialect) הֱוִי סֵתֶר לָמוֹ become thou (Zion) a defence to them, Ec 2:22; 11:3 Ne 6:6.

†הַוָּה S TWOT GK^, n.f. 1. desire; 2. chasm, fig. destruction (cf. هَوًى (hawan) desire, هَوَاءٌ (hawā˒un) atmosphere, emptiness, هَاوِيَةٌ (hāwiyatun) a deep pit, hell (cf. sub הָוָה); Aramaic ܗܰܘܬܳܐ (hawto) gulf, chasm (Lu 16:26 S)) cstr. הַוַּת Mi 7:3 +, sf. הַוָּתִי Jb 6:2 +, pl. הַוּוֹת ψ 5:10 +;— 1. desire (in bad sense) Mi 7:3 דֹּבֵר הַוַּת נַפְשׁוֹ speaketh the desire of his soul, Pr 10:3 הַוַּת רְשָׁעִים, 11:6 ה׳ בֹּגְדִים, ψ 52:9 יָעֹז בְּהַוָּתוֹ became strong through his (evil) desire (but read rather with S T Lag Gr Bi Che Now בְּהוֹנוֹ: || בְּעָשְׁרוֹ). 2. engulfing ruin, destruction Jb 6:2 Qr 30:13 (cf. Baer’s note) הַוָּתִי of Job’s great calamity; pl. (intens.) הַוּוֹת, especially as wrought, or meditated, by one against another, ψ 5:10 קִרְבָּם הַוּוֹת their inward part is windy chasm (|| קבר), 38:13 דִּבְּרוּ הַוּוֹת, 52:4 ה׳ תַּחְשֹׁב לְשׁוֹנְךָ (cf. Pr 17:4 לְשׁוֹן הַוּוֹת), 55:12 ה׳ בְּקִרְבָּהּ, 57:2 עַד יַעֲבֹר ה׳ till the storm of ruin (Che) pass by, 91:3 דֶּבֶר ה׳ destructive pestilence, 94:20 כִּסֵּא ה׳ the seat (tribunal) of destruction (i.e. which ruins the innocent by injustice), Pr 19:13 a foolish son is הַוּוֹת לְאָבָיו, Jb 6:30 (cf. v 2 supr.)

הַיָּה S TWOT GK n.f. destruction, sf. הַיָּתִי Jb 6:2 Kt, i.q. הַוָּתִי (Qr), and prob. an error for it: v. הַוָּה 2.

†הֹוָה S TWOT GK n.f. ruin, disaster (cf. sub הַוָּה) Ez 7:26⁽⁾ הֹוָת עַל הֹוָה תָבוֹא disaster shall come upon disaster, Is 47:11 וְתִפֹּל עָלַיִךְ הֹוָה disaster shall fall upon thee (|| רָעָה, שֹׁאָה).

יהוה S^{, , , , , ,} TWOT GK ₆₈₂₃ i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—( 1. MT יְהוָֹה₆₅₁₈ (Qr אֲדֹנָי), or יֱהוִֹה₃₀₅ (Qr אֱלֹהִים), in the combinations אדני יהוה & יהוה אדני (vid. אֲדֹנָי), and with prep. בַּיהוָֹה, לַיהוָֹה, מֵיהוָֹה (Qr בַּאדֹנָי, לַאדֹנָי, מֵאדֹנָי), do not give the original form. G and other Vrss follow the Qr. On the basis of Ex 20:7 Lv 24:11 יהוה was regarded as a nomen ineffabile (vid. Philo de Vita Mosis iii, 519, 529), called by the Jews הַשֵּׁם and by the Samaritans שׁימא. The pronunciation Jehovah was unknown until 1520, when it was introduced by Galatinus; but it was contested by Le Mercier, J. Drusius, and L. Capellus, as against grammatical and historical propriety (cf. Bö ⁸⁸). The traditional Ἰαβέ of Theodoret and Epiphanius, the ־יָהוּ, יְהוֹ־ of compound n.pr. and the contracted form יָהּ, all favour יַהְוֶה (cf. יַהֲלֹמ֑וּן ψ 74:6; תַּהֲרוּ Is 33:11), v. Lag ^{i. 14} Baudissin ^{i. 179 ff.}; Dr ^{i. 1 ff.} For Jeve v. Sta ^{1881, 346} De ^{ib. 1882, 173 f. & Gn. Excurs. ii}. 2. on liter. of interpret. v. Nes ⁶⁷ Dr.—Many recent scholars explain יַהְוֶה as Hiph. of הוה ( = היה) the one bringing into being, life-giver (cf. הַוָּה Gn 3:20) Schr HSch; giver of existence, creator, Kue Tiele; he who brings to pass (so already Le Clerc), performer of his promises, Lag, Nes ⁸⁸ (but Nes ⁹¹ inclines to Qal as RS^{Brit. & For. Ev. Rev.} v. infr.); or from הוה he who causes to fall, rain or lightning RS ^{ed. 1, 423; om. ed. 2, 245}, cf. We ^{iii. 175}; ‘Fäller,’ destroying foes, Sta ^{i. 429} (dubiously). But most take it as Qal of היה ( = היה); the one who is: i.e. the absolute and unchangeable one, Ri; the existing, ever-living, as self-consistent and unchangeable, Di; or the one ever coming into manifestation as the God of redemption, De Oehl; cf. also RS^{Brit. & For. Ev. Rev. 1876}, he will be it, i.e. all that his servants look for (cf. Ew), he will approve himself (give evidence of being, assert his being Dr ¹⁷).) theories of non-Heb. or non-Sem. origin. opposed (in their older forms) by Bau ^{i. 181 ff. ( especially 230)}; Dl ^{162 ff.} claimed Bab. origin for יהו, against this Kue^{National religions, etc., Note iv ( 329 ff.)} Jastr ^{xiii (1894), 103 f.} cf. Hpt ^{i. 170 N}; Dl ^{Babel u. Bibel, 46 f., 73 f.} makes same claim for יהוה, agst. this v. especially Hirsch ^{xxiii (1903), 355 ff.} Zim ^{3, 465 ff.}; Spiegelberg ^{liii (1899), 633 ff.} proposes (improb.) Egyptian etymol. for יהוה; further discussions see in Kö ^{Names, § 112 and 3}. ‘Jehovah’ found in Jacob (? Johann.) Wessel († 1480), according to Schwally^{, 1905, col. 612}.

I. יהוה is not used by E in Gn, but is given Ex 3:12–15 as the name of the God who revealed Himself to Moses at Horeb, and is explained thus: אֶהְיֶה עִמָּ֑ךְ I shall be with thee (v 12), which is then implied in אֶהְיֶה אֲשֶׁר אֶהְיֶה I shall be the one who will be it v 14a (i.e. with thee v 12) and then compressed into אֶהְיֶה v 14b (i.e. with thee v 12), which then is given in the nominal form יהוה He who will be it v 15 (i.e. with thee v 12). Cf. Ew ^{ii. 337, 338} RS^{, Proph. 385 ff.} Other interpretations are: I am he who I am, i.e. it is no concern of yours (Le Clerc Lag^{Psalt. Hieron. 156}); I am, (this is my name), inasmuch as I am (אֲשֶׁר = כִּי; AE JDMich We^{JD xxi, 540 72}); Di al. I am who I am, he who is essentially unnameable, inexplicable.—E uses יהוה sparingly by the side of אלהים and האלהים in his subsequent narrative. The Ephraimitic wriers in Ju S K use it in similar proportions. P abstains from the use of יהוה until he gives an account of its revelation to Moses Ex 6:3; but subsequently uses it freely. He gives no explanation of its meaning. He represents that אֵל שַׁדַּי was the God of the patriarchs. J uses יהוה from the beginning of his narrative, possibly explaining it, Gn 21:33 be אל עולם, the evergreen tamarisk being a symbol of the ever-living God; cf. De Gn 21:33. Elsewhere יהוה is the common divine name in pre-exilic writers, but in post-exilic writers gradually falls into disuse, and is supplanted by אלהים and אדני. In Job it is used 31 times in prose parts, and 12:9 (a proverb); not elsewhere in the poem. Chr apart from his sources prefers אלהים and האלהים. Dn uses יהוה only in chap. 9 (7 times); Ec not at all. In the Elohistic group of ψ 42—83 it is used 39 times (see אלהים). It occurs as the name of Israel’s God MI ¹⁸. It is doubtful whether it was used by other branches of the Shemitic family, cf. COT Gn 2:4b Dl ^{158 ff.} Dr ^{i. 7 ff.}

II. 3. יהוה is used with אלהים with or without suffs., especially in D; a. with אֱלֹהֶיךָ in the Ten Words Ex 20:2–12 (5 times) = Dt 5:6–16; in the law of worship of JE, Ex 23:19; 34:24, 26; in D ^{234 times}; Jos 1:9, 17; 9:9, 24 (D); elsewhere Gn 27:20 Ex 15:26 (JE), Ju 6:26; S & K 20 times 1 Ch 11:2; 22:11, 12 2 Ch 9:8⁽⁾; 16:7 Is 7:11; 37:4⁽⁾; 41:13; 43:3; 51:15; 55:5 Je 40:2 + (3 times) Ho 12:10; 13:4; 14:2 Am 9:15 ψ 81:11. b. with אֱלֹהֵיכֶם in D 46 times; D 28 times; H 15 times; P 15 times; elsewhere Ex 23:25 (E); 8:24; 10:8, 16, 17 (JE); Ju 6:10 1 S 12:12, 14 2 K 17:39; 23:21 1 Ch 22:18 + (10 times Chr) ψ 76:12 Je 13:16 + (5 times) Ez 20:5, 7, 19, 20 Jo 2:13 + (6 times) Zc 6:15. c. with אֱלֹהֵינוּ in D 23 times; in D 5 times; Ex 8:6 (JE) Ex 3:18; 5:3; 8:22, 23; 10:25, 26 (E) Ju 11:24 1 S 7:8 1 K 8:57, 59, 61, 65 2 K 18:22; 19:19 = Is 36:7; 37:20, 1 Ch 13:2 + (15 times Chr) Mi 4:5; 7:17 Is 26:13 Je 3:22 + (17 times) ψ 20:8; 90:17 (?; Baer אֲדנָי) 94:23; 99:5, 8, 9⁽⁾; 105:7; 106:47; 113:5; 122:9; 123:2 Dn 9:10, 13, 14. d. c. אֱלֹהֵיהֶם Ex 10:7 (J) Ex 29:46⁽⁾ Lv 26:44 (P) Ju 3:7; 8:34 1 S 12:9 1 K 9:9 2 K 17:7, 9, 14, 16, 19; 18:12 2 Ch 31:6; 33:17; 34:33 Ne 9:3⁽⁾, 4 Je 3:21; 22:9; 30:9; 43:1⁽⁾ 50:4 Ez 28:26; 34:30; 39:22, 28 Ho 1:7; 3:5; 7:10 Zp 2:7 Hag 1:12⁽⁾ Zc 9:16; 10:6. e. with אֱלֹהָיו Nu 23:21 (E) Ex 32:11 (J) Lv 4:22 (P) Dt 17:19; 18:7 1 S 30:6 1 K 5:17; 11:4; 15:3, 4 2 K 5:11; 16:2 2 Ch 1:1 + 13 times Chr; Mi 5:3 Je 7:28 ψ 33:12; 144:15; 146:5 Jon 2:2. f. with אֱלֹהַי Nu 22:18 (JE) Dt 4:5; 18:16; 26:14 Jos 14:8, 9 2 S 24:24 1 K 3:7; 5:18, 19; 8:28; 17:20, 21 1 Ch 21:17; 22:7 2 Ch 2:3; 6:19 Ezr 7:28; 9:5 ψ 7:2, 4; 13:4; 18:29; 30:3, 13; 35:24; 40:6; 104:1; 109:26 Is 25:1 Je 31:18 Dn 9:4, 20 Jon 2:7 Hab 1:12 Zc 11:4; 13:9; 14:5. g. with אֱלֹהַיִךְ Is 60:9 Je 2:17, 19; 3:13 Mi 7:10 Zp 3:17. h. with אלהים, probably always due to later editors, or to a Qr which has crept into the text Gn 2:4b—3:23 (J, 20 times either אלהים inserted by R as Di De; or יהוה inserted by J in an older source); Ex 9:30 (J, but not in G Sam.; Sam. אדני יהוה; possibly MT from earlier Qr, & Sam. from later Qr); 2 S 7:22, 25 (G אדני יהוה and 1 Ch 17:20–23 only יהוה); 1 Ch 17:16, 17 (but 2 S 7:18, 19 אדני יהוה) 1 Ch 28:20; 29:1 2 Ch 1:9; 6:41⁽⁾, 42; 26:18 (but in the original ψ 132:8 stood יהוה (so ℌ), or else no divine name); ψ 72:18 (the late doxology) 84:12 (but it makes the line too long); Jon 4:6. For the combinations with other divine names see those names. 4. the phrase †אֲנִי יהוה is noteworthy:—a. after אמר either alone Ex 6:2, 29 (P) or before relative and other clauses: Gn 28:13 (J) 15:7 (R) Ex 6:6 (P) with אלהיכם Ju 6:10 Ez 20:5. b. after ידע כי (α) Ex 7:17; 8:18; 10:2 (J); Ex 7:5; 14:4, 18 (P); 1 K 20:13, 28 Je 24:7 Ez 6:7 + 4:8 times Ez; (β) with אלהיכם Ex 6:7; 16:12 Dt 29:5 (P) Ez 20:20 Jo 4:17; (γ) with אלהיהם Ex 29:46 (P) Ez 28:26; 34:30; 39:22, 28; (δ) before relative and other clauses Is 45:3; 49:23, 26; 60:16 Ez 7:9; 17:24; 21:10; 22:22; 35:12; 36:36; (ε) with various forms of קדשׁ Ex 31:13 (P) Ez 20:12; 37:28; 39:7; (ζ) with דברתי Ez 5:13; 17:21, cf. יֵדְעוּ אשׁר אני י׳ Ez 20:26. c. after