in Nehemiah’s day. (Neh. 9:38; 10:1, 9, 11) Possibly he was the same as No. 10 or 11 below.

9. A priest heading the paternal house of Hilkiah during the tenure of High Priest Joiakim the successor of Jeshua. (Neh. 12:10, 12, 21) Possibly the same as No. 7 above.

10. One of the heads of the Levites, serving during Joiakim’s officiate.—Neh. 12:23, 24, 26; see No. 8 above.

11. A Levite prince of half the district of Keilah who repaired a section of Jerusalem’s wall for his district.—Neh. 3:17; see No. 8 above.

12. A Levite of the “sons of Asaph” whose descendant was overseer of the Levites in postexilic Jerusalem.—Neh. 11:22.

HASHABNAH

(Ha·shabʹnah) [possibly, Jehovah has taken account of me].

One of the heads of the people whose descendant, if not himself, attested by seal the confession contract made during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 25.

HASHABNEIAH

(Hash·ab·neiʹah) [possibly, Jehovah has taken account of me].

1. Father of Hattush. The latter did repair work on Jerusalem’s wall.—Neh. 3:10.

2. One of eight Levites who called upon the sons of Israel to bless Jehovah and his glorious name and then reviewed God’s dealings with Israel before the attestation by seal to the confession contract made during Nehemiah’s governorship. (Neh. 9:5, 38) Perhaps, as suggested by the Syriac reading, he is identical with one of the Levites named Hashabiah, such as the one mentioned at Ezra 8:19 or at Nehemiah 10:11.

HASH-BADDANAH

(Hash-badʹda·nah) [possibly, Jehovah has considered, or, Jehovah has considered me].

One of seven men, possibly Levites, who stood to the left of Ezra as he read from the book of the law to the congregation of Israel at the public square near the Water Gate of Jerusalem.—Neh. 8:1-4.

HASHEM

(Haʹshem) [possibly, fat, rich].

“The sons of Hashem the Gizonite” are listed among David’s mighty men. (1 Chron. 11:26, 34) The corresponding list of the mighty men of David’s military forces reads “the sons of Jashen.”—2 Sam. 23:32; see JASHEN.

HASHMONAH

(Hash·moʹnah).

An Israelite camping site, apparently between Mithkah and Moseroth. (Num. 33:29, 30) Its exact location is uncertain. Hashmonah has been linked with the Wadi Hashim near the suggested location of Kadesh-barnea, and, according to another view, it may be the same as Azmon.—Num. 34:4, 5; see AZMON.

HASHUBAH

(Ha·shuʹbah) [consideration].

Son of Zerubbabel.—1 Chron. 3:19, 20.

HASHUM

(Haʹshum) [possibly, rich or broad-nosed].

Ancestral head of a family of Israelites, members of which returned from Babylon with Zerubbabel in 537 B.C.E. (Ezra 2:1, 2, 19; Neh. 7:22) Upon Ezra’s arrival in Jerusalem in 468 B.C.E., seven men of the “sons of Hashum” dismissed their foreign wives. (Ezra 10:33, 44) The family representative or one bearing the name Hashum stood to the left of Ezra as he read the book of the law to the Israelites assembled at the public square before the Water Gate of Jerusalem. (Neh. 8:1-4) Likewise a representative of the house of Hashum attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 18.

HASSENAAH

(Has·se·naʹah) [perhaps, hated].

“The sons of Hassenaah” rebuilt the Fish Gate at the time Jerusalem’s walls were being repaired under Nehemiah’s direction. (Neh. 3:3) Hassenaah may be the same as Senaah, without the Hebrew definite article has.—Ezra 2:35; Neh. 7:38; see SENAAH.

HASSENUAH

(Has·se·nuʹah) [the hated women].

1. Father of Hodaviah of the tribe of Benjamin.—1 Chron. 9:7.

2. Father or ancestor of a certain Judah, a Benjamite who was a contemporary of Nehemiah.—Neh. 11:7, 9.

HASSHUB

(Hasʹshub) [Jehovah has considered].

1. Son of Pahath-moab; one of those who did repair work when the wall of Jerusalem was being rebuilt under Nehemiah’s direction.—Neh. 3:11.

2. One who repaired a section of the wall of Jerusalem, evidently a section in front of his house.—Neh. 3:23.

3. One of the heads of the people whose descendant, if not himself, attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship.—Neh. 9:38; 10:1, 14, 23.

4. A Merarite Levite; son of Azrikam and father of Shemaiah.—1 Chron. 9:14; Neh. 11:15.

HASUPHA

(Ha·suʹpha) [perhaps, made bare].

The forefather of a family of Nethinim, members of which returned from Babylon with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 43; Neh. 7:46.

HATE

In the Scriptures the word “hate” has several shades of meaning. It may denote intense hostility, sustained ill will often accompanied by malice. Such hate may become a consuming emotion seeking to bring harm to its object. “Hate” may also signify a strong dislike but without any intent to bring harm to the object, seeking instead to avoid it because of a feeling of loathing toward it. The Bible also employs the word “hate” to mean loving to a lesser degree. (Gen. 29:31, 33; Deut. 21:15, 16) For example, Jesus Christ said: “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be my disciple.” (Luke 14:26) Obviously Jesus did not mean that his followers were to feel hostility or loathing toward their families and toward themselves, as this would not be in agreement with the rest of the Scriptures.—Compare Mark 12:29-31; Ephesians 5:28, 29, 33.

God’s law to Israel stated: “You must not hate your brother in your heart.” (Lev. 19:17) One of the requirements for one presenting himself as an unintentional manslayer and seeking to gain safety in the cities of refuge was that he not have held hatred toward the one slain.—Deut. 19:4, 11-13.

HATE ONE’S ENEMIES?

Jesus’ counsel to love one’s enemies is in full harmony with the spirit of the Hebrew Scriptures. (Matt. 5:44) Faithful Job recognized that any feeling of malicious joy over the calamity of one intensely hating him would have been wrong. (Job 31:29) The Mosaic law enjoined upon the Israelites the responsibility to come to the aid of other Israelites whom they might view as their enemies. (Ex. 23:4, 5) Rather than rejoicing over the disaster of an enemy, God’s servants are instructed: “If the one hating you is hungry, give him bread to eat; and if he is thirsty, give him water to drink.”—Prov. 24:17, 18; 25:21.

The idea that enemies were to be hated was one of the things added to God’s law by the Jewish teachers of tradition. Since the Law directed that the Israelites love their neighbors (Lev. 19:18), these teachers inferred that this implied hating their enemies. “Friend” and “neighbor” came to be viewed as applying exclusively to one of the Jewish race whereas all others were considered as natural enemies. In the light of their traditional understanding of “neighbor” and in view of their known hatred and enmity toward the Gentiles, it can readily be seen why they added the unauthorized words “and hate your enemy” to the statement in God’s law.—Matt. 5:43.

The Christian, by contrast, is under obligation to love his enemies, that is, those who make themselves personal enemies. Such love (Gr., a·gaʹpe) is not sentimentality, based on mere personal attachment, as is usually thought of, but a moral or social love based on deliberate assent of the will as a matter of principle, duty and propriety sincerely seeking the other’s good according to what is right. A·gaʹpe (love) transcends personal enmities, never allowing these to cause one to abandon right principles and to retaliate in kind. As to those who oppose his Christian course and persecute him, doing so in ignorance, the servant of God will even pray for such that their eyes might be opened to see the truth concerning God and his purposes.—Matt. 5:44.

PROPER HATRED

Nevertheless, under certain conditions and at certain times it is proper to hate. “There is . . . a time to love and a time to hate.” (Eccl. 3:1, 8) Even of Jehovah it is said that he hated Esau. (Mal. 1:2, 3) But this cannot be attributed to any arbitrariness on God’s part. Esau proved himself unworthy of Jehovah’s love by despising his birthright and selling it and hence also the divine promises and blessings attached thereto. Moreover, he purposed to kill his brother Jacob. (Gen. 25:32-34; 27:41-43; Heb. 12:14-16) God also hates lofty eyes, a false tongue, hands that are shedding innocent blood, a heart fabricating hurtful schemes, feet that are in a hurry to run to badness, a false witness, anyone sending forth contentions among brothers, in fact, everyone and everything standing in complete opposition to Jehovah and his righteous laws.—Prov. 6:16-19; Deut. 16:22; Isa. 61:8; Zech. 8:17; Mal. 2:16.

Therefore, in true loyalty to Jehovah, his servants hate what and whom he hates. (2 Chron. 19:2) “Do I not hate those who are intensely hating you, O Jehovah, and do I not feel a loathing for those revolting against you? With a complete hatred I do hate them. They have become to me real enemies.” (Ps. 139:21, 22) But this hate does not seek to inflict injury on others and is not synonymous with spite or malice. Rather, it finds expression in its utter abhorrence of what is wicked, avoiding what is bad and those intensely hating Jehovah. (Rom. 12:9, 17, 19) Christians rightly hate those who are confirmed enemies of God, such as the Devil and his demons, as well as men who have deliberately and knowingly taken their stand against Jehovah.

While Christians have no love for those who turn the undeserved kindness of God into an excuse for loose conduct, they do not hate persons who become involved in wrongdoing but are worthy of being shown mercy. Rather than hating the repentant wrongdoer, they hate the wicked act, yes, “even the inner garment that has been stained by the flesh.” (Jude 4, 23) Also, upon becoming Christians, persons who formerly hated one another do so no longer. (Titus 3:3) The one hating his brother is still walking in darkness, and any claim on his part to be a lover of God would really be a lie. Hatred of one’s brother is tantamount to murder.—1 John 2:9, 11; 4:20; 3:15.

Sentimentality can cause one’s view of love and hate to get out of balance, as was apparently true of David in connection with his son Absalom. (2 Sam. 18:33; 19:1-6) Thus, too, “the one holding back his rod is hating his son, but the one loving him is he that does look for him with discipline.”—Prov. 13:24.

By respecting the privacy of others and showing loving consideration one can avoid unnecessarily making himself an object of hatred. Hence the advice: “Make your foot rare at the house of your fellow man, that he may not have his sufficiency of you and certainly hate you.”—Prov. 25:17.

HATHACH

(Haʹthach) [perhaps, good].

A eunuch of King Ahasuerus, appointed to attend Queen Esther and through whom she communicated with Mordecai.—Esther 4:5, 6, 9, 10.

HATHATH

(Haʹthath) [terror].

Son of Othniel the son of Kenaz, probably by Caleb’s daughter Achsah.—1 Chron. 4:13; Josh. 15:17.

HATIPHA

(Ha·tiʹpha) [seized (as a captive)].

Ancestor of a family of Nethinim temple slaves, members of which returned from Babylon with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 43, 54; Neh. 7:56.

HATITA

(Ha·tiʹta) [perhaps, dug up, furrowed].

Ancestor of a family of temple gatekeepers, members of which returned from Babylon with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 42; Neh. 7:45.

HATTIL

(Hatʹtil) [talkative].

Forefather of some of “the servants of Solomon” who returned to Jerusalem from Babylon with Zerubbabel.—Ezra 2:1, 2, 55, 57; Neh. 7:59.

HATTUSH

(Hatʹtush) [perhaps, assembled].

1. A head priest who returned from Babylon with Zerubbabel in 537 B.C.E.—Neh. 12:1, 2, 7.

2. Son of Shemaiah; a descendant of David through Zerubbabel.—1 Chron. 3:1, 19-22.

3. The head of the paternal house of the sons of David who returned with Ezra to Jerusalem in 468 B.C.E. (Ezra 8:1, 2) Possibly the same as No. 2.

4. Son of Hashabneiah; one who shared in repairing Jerusalem’s wall in the days of Nehemiah.—Neh. 3:10.

5. A priest or the forefather of one who, during Nehemiah’s governorship, attested by seal the confession contract.—Neh. 9:38; 10:1, 4, 8.

HAUGHTINESS

Disdainful pride; arrogance; superciliousness. Haughtiness is the opposite of humility. The Greek and Hebrew words translated “haughty” and “haughtiness” have the basic meaning of “high,” “exalted,” “swelling.” One who is haughty is, in his own esteem, superior, lifted up above his fellowmen. As a result, such a person usually claims honor and attention beyond what is due and treats others with disrespect and insolence.

A CONDITION OF THE HEART

Haughtiness is a bad quality or characteristic that is deeper than a mental conclusion. Jesus Christ named it along with murder, thievery, blasphemy and other wrongdoing and said that “from inside, out of the heart of men,” such things issue forth. (Mark 7:21, 22) Jesus’ earthly mother Mary said of Jehovah: “He has scattered abroad those who are haughty in the intention of their hearts.” (Luke 1:51) David appealed to Jehovah, saying: “My heart has not been haughty.”—Ps. 131:1; Isa. 9:9; Dan. 5:20.

Even a person whose heart has been humble in service of God can become haughty because of gaining wealth or power, or by reason of his beauty, success, wisdom or the acclaim of others. King Uzziah of Judah was such a person. He ruled well and enjoyed Jehovah’s blessing for many years. (2 Chron. 26:3-5) But the Bible record states: “However, as soon as he was strong, his heart became haughty even to the point of causing ruin, so that he acted unfaithfully against Jehovah his God and came into the temple of Jehovah to burn incense upon the altar of incense.” (2 Chron. 26:16) Uzziah lifted himself up to perform priestly duties, which privilege God had expressly withheld from the kings of Israel, making kingship and priesthood separate.

At one time good King Hezekiah became, for a brief period, haughty in heart, and his haughtiness evidently infected the people he ruled. He had been exalted in rulership because of Jehovah’s blessing, but he failed to appreciate and to recognize that all credit should have gone to God. The chronicler writes of him: “But according to the benefit rendered him Hezekiah made no return, for his heart became haughty and there came to be indignation against