Heb. kiyor ( Zech. 12:6; R.V., "pan"), a fire-pan.

Heb. moqed ( Ps. 102:3; R.V., "fire-brand"), properly a fagot.

Heb. yaqud ( Isa. 30:14), a burning mass on a hearth.

He-ass - Heb. hamor, ( Gen. 12:16), the general designation of the donkey used for carrying burdens ( Gen. 42:26) and for ploughing ( Isa. 30:24). It is described in Gen. 49:14, 2 Sam. 19:26. (See ASS.)

Heath - Heb. 'arar, ( Jer. 17:6;Jer 48:6), a species of juniper called by the Arabs by the same name ('arar), the Juniperus sabina or savin. "Its gloomy, stunted appearance, with its scale-like leaves pressed close to its gnarled stem, and cropped close by the wild goats, as it clings to the rocks about Petra, gives great force to the contrast suggested by the prophet, between him that trusteth in man, naked and destitute, and the man that trusteth in the Lord, flourishing as a tree planted by the waters" (Tristram, Natural History of the Bible).

Heathen - (Heb. plural goyum). At first the word goyim denoted generally all the nations of the world ( Gen. 18:18; comp. Gal. 3:8). The Jews afterwards became a people distinguished in a marked manner from the other goyim. They were a separate people ( Lev. 20:23;Lev 26:14-45; Deut. 28), and the other nations, the Amorites, Hittites, etc., were the goyim, the heathen, with whom the Jews were forbidden to be associated in any way ( Josh. 23:7; 1 Kings 11:2). The practice of idolatry was the characteristic of these nations, and hence the word came to designate idolaters ( Ps. 106:47; Jer. 46:28; Lam. 1:3; Isa. 36:18), the wicked ( Ps. 9:5,Ps. 9:15,Ps. 9:17).

The corresponding Greek word in the New Testament, ethne, has similar shades of meaning. In Acts 22:21, Gal. 3:14, it denotes the people of the earth generally; and in Matt. 6:7, an idolater. In modern usage the word denotes all nations that are strangers to revealed religion.

Heaven - (1.) Definitions. The phrase "heaven and earth" is used to indicate the whole universe ( Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,

(a) The firmament, as "fowls of the heaven" ( Gen. 2:19;Gen 7:3,Gen. 2:23; Ps. 8:8, etc.), "the eagles of heaven" ( Lam. 4:19), etc.

(b) The starry heavens ( Deut. 17:3; Jer. 8:2; Matt. 24:29).

(c) "The heaven of heavens," or "the third heaven" ( Deut. 10:14; 1 Kings 8:27; Ps. 115:16; Ps 148:4; 2 Cor. 12:2).

(2.) Meaning of words in the original,

(a) The usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" ( Gen. 1:1;Gen 2:1).

(b) The Hebrew word marom is also used ( Ps. 68:18;Ps 93:4;Ps 102:19, etc.) as equivalent to shamayim, "high places," "heights."

(c) Heb. galgal, literally a "wheel," is rendered "heaven" in Ps. 77:18 (R.V., "whirlwind").

(d) Heb. shahak, rendered "sky" ( Deut. 33:26; Job 37:18; Ps. 18:11), plural "clouds" ( Job 35:5;Job 36:28; Ps. 68:34, marg. "heavens"), means probably the firmament.

(e) Heb. rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" ( Gen. 1:6; Deut. 33:26, etc.), regarded as a solid expanse.

(3.) Metaphorical meaning of term. Isa. 14:13, Isa. 14:14; "doors of heaven" ( Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened" ( Ezek. 1:1). (See 1 Chr. 21:16.)

(4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.

(a) Christ calls it his "Father's house" ( John 14:2).

(b) It is called "paradise" ( Luke 23:43; 2 Cor. 12:4; Rev. 2:7).

(c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev. 3:12).

(d) The "kingdom of heaven" ( Matt. 25:1; James 2:5).

(e) The "eternal kingdom" (2 Pet. 1:11).

(f) The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15).

(g) The "better country" ( Heb. 11:14,Heb. 11:16).

(h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" ( Luke 16:22; Matt. 8:11); to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" ( Heb. 4:10,Heb. 4:11).

In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2 Cor. 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Cor. 5:1,2 Cor. 5:2) and from the society of the wicked (2 Tim. 4:18), bliss without termination, the "fulness of joy" for ever ( Luke 20:36; 2 Cor. 4:16,2 Cor. 4:18; 1 Pet. 1:4;1 Pet 5:10; 1 John 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them ( John 14:2).

Heave offering - Heb. terumah, ( Ex. 29:27) means simply an offering, a present, including all the offerings made by the Israelites as a present. This Hebrew word is frequently employed. Some of the rabbis attach to the word the meaning of elevation, and refer it to the heave offering, which consisted in presenting the offering by a motion up and down, distinguished from the wave offering, which consisted in a repeated movement in a horizontal direction, a "wave offering to the Lord as ruler of earth, a heave offering to the Lord as ruler of heaven." The right shoulder, which fell to the priests in presenting thank offerings, was called the heave shoulder ( Lev. 7:34; Num. 6:20). The first fruits offered in harvest-time ( Num. 15:20,Num. 15:21) were heave offerings.

Heber - passing over. (1.) Son of Beriah and grandson of Asher ( Gen. 46:17; 1 Chr. 7:31,1 Chr. 7:32).

(2.) The Kenite ( Judg. 4:11,Judg. 4:17;Judg 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him.

(3.) 1 Chr. 4:18.

(4.) A Benjamite (1 Chr. 8:17).

(5.) A Gadite 1 Chr 5:13). (See EBER.)

Hebrew - a name applied to the Israelites in Scripture only by one who is a foreigner ( Gen. 39:14,Gen. 39:17;Gen 41:12, etc.), or by the Israelites when they speak of themselves to foreigners ( Gen 40:15; Ex. 1:19), or when spoken of an contrasted with other peoples ( Gen. 43:32; Ex. 1:3, Ex. 1:7, Ex. 1:15; Deut. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners ( Acts 6:1; Phil. 3:5).

Derivation. (1.) The name is derived, according to some, from Eber ( Gen. 10:24), the ancestor of Abraham. The Hebrews are "sons of Eber" ( Gen 10:21).

(2.) Others trace the name of a Hebrew root-word signifying "to pass over," and hence regard it as meaning "the man who passed over," viz., the Euphrates; or to the Hebrew word meaning "the region" or "country beyond," viz., the land of Chaldea. This latter view is preferred. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates ( Gen. 14:13).

(3.) A third derivation of the word has been suggested, viz., that it is from the Hebrew word 'abhar, "to pass over," whence 'ebher, in the sense of a "sojourner" or "passer through" as distinct from a "settler" in the land, and thus applies to the condition of Abraham ( Heb. 11:13).

Hebrew language - the language of the Hebrew nation, and that in which the Old Testament is written, with the exception of a few portions in Chaldee. In the Old Testament it is only spoken of as "Jewish" (2 Kings 18:26,2 Kings 18:28; Isa. 36:11, Isa. 36:13; 2 Chr 32:18). This name is first used by the Jews in times subsequent to the close of the Old Testament.

It is one of the class of languages called Semitic, because they were chiefly spoken among the descendants of Shem.

When Abraham entered Canaan it is obvious that he found the language of its inhabitants closely allied to his own. Isaiah 2 Chr 19:18) calls it "the language of Canaan." Whether this language, as seen in the earliest books of the Old Testament, was the very dialect which Abraham brought with him into Canaan, or whether it was the common tongue of the Canaanitish nations which he only adopted, is uncertain; probably the latter opinion is the correct one. For the thousand years between Moses and the Babylonian exile the Hebrew language underwent little or no modification. It preserves all through a remarkable uniformity of structure. From the first it appears in its full maturity of development. But through intercourse with Damascus, Assyria, and Babylon, from the time of David, and more particularly from the period of the Exile, it comes under the influence of the Aramaic idiom, and this is seen in the writings which date from this period. It was never spoken in its purity by the Jews after their return from Babylon. They now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly became the predominant element in the national language.

The Hebrew of the Old Testament has only about six thousand words, all derived from about five hundred roots. Hence the same word has sometimes a great variety of meanings. So long as it was a living language, and for ages after, only the consonants of the words were written. This also has been a source of difficulty in interpreting certain words, for the meaning varies according to the vowels which may be supplied. The Hebrew is one of the oldest languages of which we have any knowledge. It is essentially identical with the Phoenician language. (See MOABITE STONE.) The Semitic languages, to which class the Hebrew and Phoenician belonged, were spoken over a very wide area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from the Mediterranean to the borders of Assyria, and from the mountains of Armenia to the Indian Ocean. The rounded form of the letters, as seen in the Moabite stone, was probably that in which the ancient Hebrew was written down to the time of the Exile, when the present square or Chaldean form was adopted.

Hebrew of the Hebrews - one whose parents are both Hebrews ( Phil. 3:5; 2 Cor. 11:22); a genuine Hebrew.

Hebrews - ( Acts 6:1) were the Hebrew-speaking Jews, as distinguished from those who spoke Greek. (See GREEKS.)

Hebrews, Epistle to - (1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.

(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of "embracing it without controversy as one of the apostolical epistles."

(3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment ( Heb. 13:19,Heb. 13:24). It was certainly written before the destruction of Jerusalem ( Heb 13:10).

(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it ( Heb 13:23).

(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a "shadow" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.

(6.) It consists of two parts: (a) doctrinal (1-10:18), (b) and practical (10:19-ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.

Hebron - a community; alliance. (1.) A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built "seven years before Zoan in Egypt" ( Gen. 13:18; Num. 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba ( Gen. 23:2; Josh. 14:15; Josh 15:3). But "Hebron would appear to have been the original name of the city, and it was not till after Abraham's stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the Anakim, to which he belonged. It retained this name till it came into the possession of Caleb, when the Israelites restored the original name Hebron" (Keil, Com.). The name of this city does not occur in any of the prophets or in the New Testament. It is found about forty times in the Old. It was the favorite home of Abraham. Here he pitched his tent under the oaks of Mamre, by which name it came afterwards to be known; and here Sarah died, and was buried in the cave of Machpelah ( Gen. 23:17-20), which he bought from Ephron the Hittite. From this place the patriarch departed for Egypt by way of Beersheba ( Gen 37:14;Gen 46:1). It was taken by Joshua and given to Caleb ( Josh. 10:36,Josh. 10:37;Josh 12:10;Josh 14:13). It became a Levitical city and a city of refuge ( Josh 20:7;Josh 21:11). When David became king of Judah this was his royal residence, and he resided here for seven and a half years (2 Sam. 5:5); and here he was anointed as king over all Israel (2 Sam. 2:1-4,2 Sam. 2:11; 1 Kings 2:11). It became the residence also of the rebellious Absalom (2 Sam. 15:10), who probably expected to find his chief support in the tribe of Judah, now called el-Khulil.

In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869.

One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called "Abraham's oak." (See OAK.)

(2.) The third son of Kohath the Levite ( Ex. 6:18; 1 Chr. 6:2,1 Chr. 6:18).

(3.) 1 Chr. 2:42,1 Chr. 2:43.

(4.) A town in the north border of Asher ( Josh. 19:28).

Hegai - eunuch, had charge of the harem of Ahasuerus ( Esther 2:8).

Heifer - Heb. 'eglah, ( Deut. 21:4,Deut. 21:6; Jer. 46:20). Untrained to the yoke ( Hos. 10:11); giving milk ( Isa. 7:21); ploughing ( Judg. 14:18); treading out grain ( Jer. 50:11); unsubdued to the yoke an emblem of Judah ( Isa. 15:5; Jer. 48:34).

Heb. parah ( Gen. 41:2; Num. 19:2). Bearing the yoke ( Hos. 4:16); "heifers of Bashan" ( Amos 4:1), metaphorical for the voluptuous females of Samaria. The ordinance of sacrifice of the "red heifer" described in Num. 19:1-10; comp. Heb. 9:13.

Heir - Under the patriarchs the property of a father was divided among the sons of his legitimate wives ( Gen. 21:10;Gen 24:36;Gen 25:5), the eldest son getting a larger portion than the rest. The Mosaic law made specific regulations regarding the transmission of real property, which are given in detail in Deut. 21:17; Num. 27:8; Num 36:6; Num 27:9-11. Succession to property was a matter of right and not of favour. Christ is the "heir of all things" ( Heb. 1:2; Col. 1:15). Believers are heirs of the "promise," "of righteousness," "of the kingdom," "of the world," "of God," "joint heirs" with Christ ( Gal 3:29; Heb. 6:17; Heb 11:7; James 2:5; Rom. 4:13; Rom 8:17).

Helah - rust, (1 Chr. 4:5,1 Chr. 4:7), one of the wives of Ashur.

Helam - place of abundance, a place on the east of Jordan and west of the Euphrates where David gained a great victory over the Syrian army (2 Sam. 10:16), which was under the command of Shobach. Some would identify it with Alamatta, near Nicephorium.

Helbah - fatness, a town of the tribe of Asher ( Judg. 1:31), in the plain of Phoenicia.

Helbon - fat; i.e., "fertile", (Ezek. 27: 18 only), a place whence wine was brought to the great market of Tyre. It has been usually identified with the modern Aleppo, called Haleb by the native Arabs, but is more probably to be found in one of the villages in the Wady Helbon, which is celebrated for its grapes, on the east slope of Anti-Lebanon, north of the river Barada (Abana).

Heldai - wordly. (1.) 1 Chr. 27:15; called also Heleb (2 Sam. 23:29); one of David's captains.

(2.) Zech. 6:10, one who returned from Babylon.

Heleb - fatness, one of David's warriors (2 Sam. 23:29).

Heled - this world, (1 Chr. 11:30); called Heleb (2 Sam. 23:29).

Helek - a portion, ( Josh. 17:2), descended from Manasseh.

Helem - a stroke, great-grandson of Asher (1 Chr. 7:35).

Heleph - exchange, a city on the north border of Naphtali ( Josh. 19:33).