Hebron–Helon

(alliance).

A family of Kohathite Levites, descendants of Hebron the son of Kohath. (Numbers 3:27; 26:58; 1 Chronicles 26:23)

The Hebrew words thus rendered denote simply that which surrounds or encloses, whether it be a stone wall, geder, (Proverbs 24:31; Ezekiel 42:10) or a fence of other materials. The stone walls which surround the sheepfolds of modern Palestine are frequently crowned with sharp thorns.

(eunuch), one of the eunuchs of the court of Ahasuerus. (Esther 2:8,15) (B.C. 474.)

another form of the preceding (Esther 2:3)

(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an “unbroken heifer,” (Hosea 4:16) Authorized Version “backsliding” to which Israel is compared.

The Hebrew institutions relative to inheritance were of a very simple character. Under the patriarchal system the property was divided among the sons of the legitimate wives, (Genesis 21:10; 24:36; 25:5) a larger portion being assigned to one, generally the eldest, on whom devolved the duty of maintaining the females of the family. The sons of concubines were portioned off with presents. (Genesis 25:6) At a later period the exclusion of the sons of concubines was rigidly enforced. (Judges 11:1) ff. Daughters had no share in the patrimony, (Genesis 21:14) but received a marriage portion. The Mosaic law regulated the succession to real property thus: it has to be divided among the sons, the eldest receiving a double portion, (21:17) the others equal shares; if there were no sons, it went to the daughters, (Numbers 27:8) on the condition that they did not marry out of their own tribe, (Numbers 36:6) ff.; otherwise the patrimony was forfeited. If there were no daughters it went to the brother of the deceased; if no brother, to the paternal uncle; and, failing these to the next of kin. (Numbers 27:9-11)

(rust), one of the two wives of Ashur, father of Tekoa. (1 Chronicles 4:5)

(stronghold), a place east of the Jordan but west of the Euphrates at which the Syrians were collected by Hadarezer, and where David met and defeated them. (2 Samuel 10:16,17)

(fertile), a town of Asher, probably on the plain of Phoenicia not far from Sidon. (Judges 1:31)

(fertile), a place mentioned only in (Ezekiel 27:18) Geographers have hitherto represented Helbon as identical with the city of Aleppo, called Haleb by the Arabs; but there are strong reasons against this, and the ancient city must be identified with a village within a few miles of Damascus still bearing the ancient name Helbon, and still celebrated as producing the finest grapes in the country.

(worldly).

(milk), or He’led (transient) son of Baanah the Netophathite, one of the heroes of King David’s guard. (2 Samuel 23:29; 1 Chronicles 11:30)

(portion), one of the descendants of Manasseh, and second son of Gilead, (Numbers 26:30) and founder of the Helekites. (B.C. 1445.)

(strength).

(exchange), the place from which the boundary of the tribe of Naphtali started. (Joshua 19:33)

(strength).

(portion), the town named as the starting-point for the boundary of the tribe of Asher, (Joshua 19:25) and allotted with its “suburbs” to the Gershonite Levites. ch. (Joshua 21:31) Perhaps Yerka, seven miles from Acre.

(ascending), the father of Joseph the husband of the Virgin Mary, (Luke 13:23) perhaps the grandfather of Mary herself. [See Genealogy Of Jesus Christ OF JESUS CHRIST]

[See On]

(field of rock), a smooth piece of ground, apparently close to the pool of Gibeon, where the combat took place between the two parties of Joab’s men and Abner’s men which ended in the death of the whole of the combatants, and brought on a general battle. (2 Samuel 2:16)

In the Old Testament this is the word generally and unfortunately used by our translators to render the Hebrew Sheol . It really means the place of the dead, the unseen world, without deciding whether it be the place of misery or of happiness. It is clear that in many passages of the Old Testament Sheol can only mean “the grave,” and is rendered in the Authorized Version; see, for example, (Genesis 37:35; 42:38; 1 Samuel 2:6; Job 14:13) In other passages, however, it seems to Involve a notion of punishment, and is therefore rendered in the Authorized Version by the word “hell.” But in many cases this translation misleads the reader. In the New Testament “hell” is the translation of two words, Hades and Gehenna . The word Hades, like Sheol sometimes means merely “the grave,” (Acts 2:31; 1 Corinthians 15:55; Revelation 20:13) or in general “the unseen world.” It is in this sense that the creeds say of our Lord, “He went down into hell,” meaning the state of the dead in general, without any restriction of happiness or misery. Elsewhere in the New Testament Hades is used of a place of torment, (Matthew 11:23; Luke 16:23; 2 Peter 2:4) etc.; consequently it has been the prevalent, almost the universal, notion that Hades is an intermediate state between death and resurrection, divided into two parts one the abode of the blest and the other of the lost. It is used eleven times in the New Testament, and only once translated “grave.” (1 Corinthians 15:55) The word most frequently used (occurring twelve times) in the New Testament for the place of future punishment is Gehenna or Gehenna of fire . This was originally the valley of Hinnom, south of Jerusalem, where the filth and dead animals of the city were cast out and burned; a fit symbol of the wicked and their destruction. [See Hinnom]

(Grecian), the term applied in the New Testament to Greek-speaking or “Grecian” Jews. The Hellenists as a body included not only the proselytes of Greek (or foreign) parentage, but also those. Jews who, by settling in foreign countries, had adopted the prevalent form of the current Greek civilization, and with it the use of the common Greek dialect. (Acts 6:1; 9:29)

[Arms, Armor]

(strong), father of Eliab, of the tribe of Zebulun. (Numbers 1:9; 2:7; 7:24,29; 10:16) (B.C. 1491.)