Hoglah - partridge, one of the daughters of Zelophehad the Gileadite, to whom portions were assigned by Moses ( Num. 26:33;Num 27:1;Num 36:11).

Hoham - Jehovah impels, the king of Hebron who joined the league against Gibeon. He and his allies were defeated ( Josh. 10:3,Josh. 10:5,Josh. 10:16-27).

Hold - a fortress, the name given to David's lurking-places (1 Sam. 22:4,1 Sam. 22:5;1 Sam 24:22).

Holiness - in the highest sense belongs to God ( Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God ( Rom. 6:19,Rom. 6:22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, Eph. 4:24). (See SANCTIFICATION.)

Holy Ghost - the third Person of the adorable Trinity.

His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him ( John 14:17,John 14:26;John 15:26; 1 Cor. 2:10,1 Cor. 2:11;1 Cor 12:11). He reproves, helps, glorifies, intercedes ( John 16:7-13; Rom. 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction ( Luke 12:12; Acts 5:32; Acts 15:28; Acts 16:6; Acts 28:25; 1 Cor. 2:13; Heb. 2:4; Heb 3:7; 2 Pet. 1:21).

His divinity is established (1) from the fact that the names of God are ascribed to him ( Ex. 17:7; Ps. 95:7; comp. Heb. 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence ( Ps. 139:7; Eph. 2:17, Eph. 2:18; 1 Cor. 12:13); omniscience (1 Cor. 2:10,1 Cor. 2:11); omnipotence ( Luke 1:35; Rom. 8:11); eternity ( Heb. 9:4). (3) Creation is ascribed to him ( Gen. 1:2; Job 26:13; Ps. 104:30), and the working of miracles ( Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and ascribed to him ( Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19).

Holy of holies - the second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except the high priest, and that only once a year. It contained the ark of the covenant only ( Ex. 25:10-16). It was in the form of a perfect cube of 20 cubits. (See TABERNACLE.)

Holy place - one of the two portions into which the tabernacle was divided ( Ex. 26:31;Ex 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread ( Ex. 25:23-29) and the golden altar of incense ( Ex 30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.

The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or "sea" of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice.

Homer - heap, the largest of dry measures, containing about 8 bushels or 1 quarter English = 10 ephahs ( Lev. 27:16; Num. 11:32) = a COR. (See OMER.)

"Half a homer," a grain measure mentioned only in Hos. 3:2.

Honey - (1.) Heb. ya'ar, occurs only 1 Sam. 14:25,1 Sam. 14:27,1 Sam. 14:29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.

(2.) Nopheth, honey that drops ( Ps. 19:10; Prov. 5:3; Cant. 4:11).

(3.) Debash denotes bee-honey ( Judg. 14:8); but also frequently a vegetable honey distilled from trees ( Gen. 43:11; Ezek. 27:17). In these passages it may probably mean "dibs," or syrup of grapes, i.e., the juice of ripe grapes boiled down to one-third of its bulk.

(4.) Tsuph, the cells of the honey-comb full of honey ( Prov. 16:24; Ps. 19:10).

(5.) "Wild honey" ( Matt. 3:4) may have been the vegetable honey distilled from trees, but rather was honey stored by bees in rocks or in trees ( Deut. 32:13; Ps. 81:16; 1 Sam. 14:25-29).

Canaan was a "land flowing with milk and honey" ( Ex. 3:8). Milk and honey were among the chief dainties in the earlier ages, as they are now among the Bedawin; and butter and honey are also mentioned among articles of food ( Isa. 7:15). The ancients used honey instead of sugar ( Ps. 119:103; Prov. 24:13); but when taken in great quantities it caused nausea, a fact referred to in Prov. 25:16, Prov. 25:17to inculcate moderation in pleasures. Honey and milk also are put for sweet discourse ( Cant. 4:11).

Hood - (Heb. tsaniph) a tiara round the head ( Isa. 3:23; R.V., pl., "turbans"). Rendered "diadem," Job 29:14; high priest's "mitre," Zech. 3:5; "royal diadem," Isa. 62:3.

Hoof - a cleft hoof as of neat cattle ( Ex. 10:26; Ezek. 32:13); hence also of the horse, though not cloven ( Isa. 5:28). The "parting of the hoof" is one of the distinctions between clean and unclean animals ( Lev. 11:3; Deut. 14:7).

Hook - (1.) Heb. hah, a "ring" inserted in the nostrils of animals to which a cord was fastened for the purpose of restraining them (2 Kings 19:28; Isa. 37:28, Isa. 37:29; Ezek. 29:4; Ezek 38:4). "The Orientals make use of this contrivance for curbing their work-beasts...When a beast becomes unruly they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that after a few repetitions he fails not to become quite tractable whenever he begins to feel it" (Michaelis). So God's agents are never beyond his control.

(2.) Hakkah, a fish "hook" ( Job 41:2, Heb. Text , 40:25; Isa. 19:8; Hab. 1:15).

(3.) Vav, a "peg" on which the curtains of the tabernacle were hung ( Ex. 26:32).

(4.) Tsinnah, a fish-hooks ( Amos 4:2).

(5.) Mazleg, flesh-hooks (1 Sam. 2:13,1 Sam. 2:14), a kind of fork with three teeth for turning the sacrifices on the fire, etc.

(6.) Mazmeroth, pruning-hooks ( Isa. 2:4; Joel 3:10).

(7.) 'Agmon ( Job 41:2, Heb. Text 40:26), incorrectly rendered in the Authorized Version. Properly a rush-rope for binding animals, as in Revised Version margin.

Hope - one of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing ( Rom. 8:24; 1 John 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred ( Eph. 1:18;Eph 4:4)." Unbelievers are without this hope ( Eph. 2:12; 1 Thess. 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1 Tim. 1:1; Col. 1:27; Titus 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1 Pet. 1:3). In Rom. 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life ( comp. 12:12). In 1 John 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God.

Hophni - pugilist or client, one of the two sons of Eli, the high priest (1 Sam. 1:3;1 Sam 2:34), who, because he was "very old," resigned to them the active duties of his office. By their scandalous conduct they brought down a curse on their father's house 1 Sam 2:22,1 Sam 2:12-27,1 Sam 2:27-36;1 Sam 3:11-14). For their wickedness they were called "sons of Belial," i.e., worthless men 1 Sam 2:12). They both perished in the disastrous battle with the Philistines at Aphek 1 Sam 4:11). (See PHINEHAS.)

Hophra - i.e., PHARAOH-HOPHRA (called Apries by the Greek historian Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah, king of Judah ( Jer. 37:5 44:30; Ezek. 29:6, 7).

Hor - mountain. (1.) One of the mountains of the chain of Seir or Edom, on the confines of Idumea ( Num. 20:22-29;Num 33:37). It was one of the stations of the Israelites in the wilderness ( Num 33:37), which they reached in the circuitous route they were obliged to take because the Edomites refused them a passage through their territory. It was during the encampment here that Aaron died ( Num. 33:37-41). (See AARON.) The Israelites passed this mountain several times in their wanderings. It bears the modern name of Jebel Harun, and is the highest and most conspicious of the whole range. It stands about midway between the Dead Sea and the Elanitic gulf. It has two summits, in the hallow between which it is supposed that Aaron died. Others, however, suppose that this mountain is the modern Jebel Madurah, on the opposite, i.e., the western, side of the Arabah.

(2.) One of the marks of the northern boundary of Palestine ( Num. 34:7,Num. 34:8). Nowhere else mentioned. Perhaps it is one of the peaks of Lebanon.

Horeb - desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits ( Ex. 3:1;Ex 17:6;Ex 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See SINAI.)

Horem - consecrated, one of the fenced cities of Naphtali ( Josh. 19:38).

Horites - cave-men, a race of Troglodytes who dwelt in the limestone caves which abounded in Edom. Their ancestor was "Seir," who probably gave his name to the district where he lived. They were a branch of the Hivites ( Gen. 14:6;Gen 36:20-30; 1 Chr. 1:38,1 Chr. 1:39). They were dispossessed by the descendants of Esau, and as a people gradually became extinct ( Deut. 2:12-22).

Hormah - banning; i.e., placing under a "ban," or devoting to utter destruction. After the manifestation of God's anger against the Israelites, on account of their rebellion and their murmurings when the spies returned to the camp at Kadesh, in the wilderness of Paran, with an evil report of the land, they quickly repented of their conduct, and presumed to go up "to the head of the mountain," seeking to enter the Promised Land, but without the presence of the Lord, without the ark of the convenant, and without Moses. The Amalekites and the Canaanites came down and "smote and discomfited them even unto Hormah" ( Num. 14:45). This place, or perhaps the watch-tower commanding it, was originally called Zephath ( Judg. 1:17), the modern Sebaiteh. Afterwards ( Num. 21:1-3) Arad, the king of the Canaanites, at the close of the wanderings, when the Israelites were a second time encamped at Kadesh, "fought against them, and took some of them prisoners." But Israel vowed a vow unto the Lord utterly to destroy the cities of the Canaanites; they "banned" them, and hence the place was now called Hormah. But this "ban" was not fully executed till the time of Joshua, who finally conquered the king of this district, so that the ancient name Zephath became "Hormah" ( Josh. 12:14; Judg. 1:17).

Horn - Trumpets were at first horns perforated at the tip, used for various purposes ( Josh. 6:4,Josh. 6:5).

Flasks or vessels were made of horn (1 Sam. 16:1,1 Sam. 16:13; 1 Kings 1:39).

But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings ( Ex. 27:2) and of incense ( Ex 30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock ( Ex 29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50;1 Kings 2:28).

The word also denotes the peak or summit of a hill ( Isa. 5:1, where the word "hill" is the rendering of the same Hebrew word).

This word is used metaphorically also for strength ( Deut. 33:17) and honour ( Job 16:15; Lam. 2:3). Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and defence with the animals endowed with them ( Dan. 8:5,Dan. 8:9; 1 Sam. 2:1;1 Sam 16:1,1 Sam. 2:13; 1 Kings 1:39;1 Kings 22:11; Josh. 6:4, Josh. 6:5; Ps. 75:5, Ps. 75:10; Ps 132:17; Luke 1:69, etc.). The expression "horn of salvation," applied to Christ, means a salvation of strength, or a strong Saviour ( Luke 1:69). To have the horn "exalted" denotes prosperity and triumph ( Ps. 89:17,Ps. 89:24). To "lift up" the horn is to act proudly ( Zech. 1:21).

Horns are also the symbol of royal dignity and power ( Jer. 48:25; Zech. 1:18; Dan. 8:24).

Hornet - Heb. tsir'ah, "stinging", ( Ex. 23:28; Deut. 7:20; Josh. 24:12). The word is used in these passages as referring to some means by which the Canaanites were to be driven out from before the Israelites. Some have supposed that the word is used in a metaphorical sense as the symbol of some panic which would seize the people as a "terror of God" ( Gen. 35:5), the consternation with which God would inspire the Canaanites. In Palestine there are four species of hornets, differing from our hornets, being larger in size, and they are very abundant. They "attack human beings in a very furious manner." "The furious attack of a swarm of hornets drives cattle and horses to madness, and has even caused the death of the animals."

Horonaim - two caverns, a city of Moab to the south of the Arnon, built, apparently, upon an eminence, and a place of some importance ( Isa. 15:5; Jer. 48:3, Jer. 48:5, Jer. 48:34).

Horonite - the designation of Sanballat ( Neh. 2:10,Neh. 2:19), a native of Horonaim, or of one of the two Beth-horons, the "upper" or the "nether," mentioned in Josh. 16:3, Josh. 16:5.

Horse - always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26;1 Kings 10:26,1 Kings 4:29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7;2 Kings 9:21,2 Kings 3:33;2 Kings 11:16). The furniture of the horse consisted simply of a bridle ( Isa. 30:28) and a curb ( Ps. 32:9).