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HABAKKUK (H. one who folds his hands), a prophet to whom is ascribed the composition, in three chapters, which in the Bible stands with his name (i. 1). Of his history nothing certain is known. Jewish tradition represents that his abode was at Bethsachar, in the territory of Simeon, and that he himself, after the destruction of Jerusalem by Nebuchadnezzar, was carried to Babylon, where he had intercourse with Daniel.

His brief work may be referred to a short time before the first invasion of the Assyrians, who appear here, as hitherto, personally unknown to the Israelites (i. 6-10). This would fix the piece in the reign of Jehoiakim, cir. 610 A. C. Its contents refer to the approaching invasion of the kingdom of Judah, whose ruin at the hand of the Chaldees he knows and declares to be near. That ruin is described as the result of national wickedness. Those who were instruments in God's hand for the punishment of his guilty people were themselves, on account of their own guilt, to be punished and overthrown. These subjects are embraced in chapters i. and ii., which, forming a complete whole, justify God's dealings with transgressors. Chapter iii. is a separate piece, bearing the name of a prayer of Habakkuk,' which in point of beauty may endure comparison with David's odes, and was received by the Jews into the collection of poetry used in the temple-service.

A tone of heartfelt sorrow and anxiety prevails in Habakkuk, who, labouring to understand present and coming events, throws open his heart to the reader. Two things, however, are to him very clear, namely, that sin and suffering are yoke-fellows, and that 'the just shall live by his faith;' that is, shall in the midst of calamities be preserved of God, in consequence of his fidelity (ii. 4). Parts of the piece are of great force and beauty (i. 6-10, 12, 13; ii. 18-20; iii. 2— 7, 17-19). The language employed for the expression of the prophet's confidence in God (iii. 17, 18) has become a sacred and appropriate formulary of high and abiding

trust.

HADADEZER, a king of Zobah in Syria, whose kingdom was subdued by David (2 Sam. viii. 3-8), a conquest which occasioned a transjordanic confederacy which Vol. II,

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the king of Israel had difficulty to put down (x. 6, seq.).

HADÁDRIMMON, a town in the plain Megiddo, where took place the unsuccessful battle of Josiah against the Egyptians, in which that excellent monarch received a mortal wound (2 Kings xxiii. 29; comp. Zech. xii. 11).

HADRACH, a district which, with probably a city of the same name, lay on the east of Damascus (Zech. ix. 1).

HAGAR. See ABRAHAM (i. 11).

HAGARENES, an Arab tribe mentioned in Ps. lxxxiii. 6, in union with other tribes of the same people, and whom we may conclude the Hebrews regarded as descendants of Hagar (Gen. xxv. 12). The same tribe appears to be meant in 1 Chron. v. 10, 19, seq. under the modified name Hagarites, dwelling on the borders of Reuben, by whom they were defeated and expelled from their territory.

HAGGAI (H. one who observes a festival), the earliest prophet after the captivity, from whom we have a collection of short oracles relating to the rebuilding of the temple, under Zerubbabel, on the return of the first colony from Babylon. The writing, which has several distinct notices of time, is to be referred to the period of Darius Hystaspis (cir. 520 A. C.). Owing to the interference of the Samaritans and the indifference of the Jews, who employed all their zeal in building houses and mansions for themselves, the restoration of the temple was suffered to lie neglected; when Haggai and Zechariah came forward to awaken the people to a sense of their duty, and aid Zerubbabel in forwarding the important work (comp. Ezra v.). Chap. ii. 5-9 contains a remarkable promise of success on the efforts to which Haggai endeavours to rouse the people. This promise, which refers to Zerubbabel, Rabbi Akiba and most Christian commentators apply to the Messiah.

No trustworthy information has come down to us respecting Haggai, the preservation of whose short composition affords a striking instance of the longevity of human thoughts when they relate to great religious and social realities, and are expressed in a manner befitting those important subjects.

HAIL (T., Ger. hagel), rain frozen in

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