Hagiographa The holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., "Writings." It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE.) In the New Testament (Luk 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.
Hail! A salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire , "Rejoice" (Luk 1:8). Used in mockery in Mat 27:29.
Hail Frozen rain-drops; one of the plagues of Egypt (Exo 9:23). It is mentioned by Haggai as a divine judgment (Hag 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Jos 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Eze 13:11). (See also Eze 38:22; Rev 8:7; Rev 11:19; Rev 16:21.)
Hair (1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial. (2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length. (3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (Co1 11:14, Co1 11:15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, Ti1 2:9, and Pe1 3:3, as regards women.) (4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luk 7:38; Joh 11:2; Co1 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping. Baldness disqualified any one for the priest's office (Lev. 21). Elijah is called a "hairy man" (Kg2 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair. Long hair is especially noticed in the description of Absalom's person (Sa2 14:26); but the wearing of long hair was unusual, and was only practiced as an act of religious observance by Nazarites (Num 6:5; Jdg 13:5) and others in token of special mercies (Act 18:18). In times of affliction the hair was cut off (Isa 3:17, Isa 3:24; Isa 15:2; Isa 22:12; Jer 7:29; Amo 8:10). Tearing the hair and letting it go disheveled were also tokens of grief (Ezr 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Rut 3:3; Sa2 14:2; Psa 23:5; Psa 45:7, etc.), especially in seasons of rejoicing (Mat 6:17; Luk 7:46).
Hakkoz The thorn, the head of one of the courses of the priests (Ch1 24:10).
Halah A district of Media to which captive Israelites were transported by the Assyrian kings (Kg2 17:6; Kg2 18:11; Ch1 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.
Halak Smooth; bald, a hill at the southern extremity of Canaan (Jos 11:17). It is referred to as if it were a land-mark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.
Halhul Full of hollows, a town in the highlands of Judah (Jos 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (Sa2 24:11), was buried here.
Hall (Gr. aule , Luk 22:55; R.V., "court"), the open court or quadrangle belonging to the high priest's house. In Mat 26:69 and Mar 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. In Joh 10:1, Joh 10:16 it means a "sheep-fold." In Mat 27:27 and Mar 15:16 (A.V., "common hall;" R.V., "palace") it refers to the praetorium or residence of the Roman governor at Jerusalem. The "porch" in Mat 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.
Hallel Praise, the name given to the group of Psalms (Ps. 113 - 118), which are preeminently psalms of praise. It is called "The Egyptian Hallel," because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Mat 26:30; Mar 14:26). There is also another group called "The Great Hallel," comprehending Psalms Ps. 118 - 136, which was recited on the first evening at the Passover supper and on occasions of great joy.