The two modes of speech, however, are not con- lined to Pharaoh's case, but are common in OT. We find 'the Lord hardened' in Jos 11-", Dt 2^, Is G.'{", etc., the other phrase in passages like 1 S 6», 2 Ch 3G'», Ps 95». The language in such passa;,'es as Jg 9^, 2 S 24' may seem even more startling. But if we look into the context we shall lind that, as in Pharaoh's case, the divine action is a punishment of sin. This language, which before retlection seems to shock our moral sense, is partly to be explained bj' the OT habit of recog- nizing the divine acticm everywhere in nature and history. The thunder is God's voice ; storm and tempest do His will ; heathen monarchs and empires are His instruments. Men at that early stage of revelation did not discriminate as we do between the ditl'erent causes at work in events. If they did reflect, they would no doubt see that the two forms of language applied to the same events under ditl'erent aspects. Very little observation would show them, as it shows us, that divine ajipeala and commands never leave men as thev lind them. If not yielded to, theyincrease insensibility, benumb and gradually deaden moral feeling. This effect is contrary to the divine purpose, and is entirely man's fault; but it is natural and inevitable. The more powerful the appeals, the more rapid the hardening process, until tiod's Spirit withdraws, and leaves man to his own ways (Ro 1'^). Looked at from the human side, Pharaoh, like every smaller transgressor, is seen acting with perfect freedom, consciously pitting his own will against God's, despising louder and louder warnings of ruin, sclf-punislied and self -destroyed. Looked at from the divine side, God is seen commanding, forewarning, repeating rejected opportunities, do- ing everj'tiiing to ensure submission and safety but coerce, — and at last leaving to destruction. It is evident that we have here again the old problem of reconciling the divine foreknowledge and govern- ment with human freedom and responsibility. Each element is attested by its own evidence. Both are neccs.sary to a complete explanation. The two regions meet at some point invisible to human eye and undcfinable in human speech and thought. 'To the llobrew mind what we call Becondarv causes scarcely exist, at least in the sphere of religion. That which, in given circum- stances, is the inevitable result of (lod's provi- dential dispensations is viewe<l absidntely. apart from its conditions, as a distinct divine purpose' (Skinner on Is li'"). J. S. Ba.nks.
HARE {r;i-ix 'amebhelh, Saaimovs, lepus). — Four species of hare are found in Bible lands. "They are all called by the Arabs 'arn/t/ieh, which is the same as the Heb. 1. Lepus SyrUirtis, Hempr. et Ehr. It is a little smaller than the Eng. hare, and af a dark grey colour. It is conmion along the coast, and in the wooded and hilly districts of Pal. and Syria. 2. L. Hinnitifus, Ilerapr. et Ehr. This species is much smaller, with a lonj^erand narrower head, and longer ears, and is of^a lighter grey. It is found in the valleys about the Dead Sea, ami southward to Sinai. 3. L. ^Ffii/pthts, Geolt'r. This animal is not more than 18 in. long from the tip of the nose to the root of the tail. The ears are long, and fringed inside with white hairs. It is of a light sand colour above, and nearly white be- neath. It is abundant in the Jordan Valley, and in S. Juda-a and the N. part of et-Tih. 4. L. Isa- bcllinus, Uiipp. The A ithian hftre. This species is even smaller than the last, and is of a rich fawn colour. It is found only in the S.E. deserts of Palestine.
The hare is a rodent, and not a ruminant. The statement (Lv 11", Dt 14') that it ' cheweth the cud ' is to be taken phenomenally, not scientifi- cally. The Arab of the present day regards it as a ruminant, ami for that reason eats its flesh. As Tristram well says, 'Moses speaks of animals according to appearances, and not with the pre- cision of a comparative anatomist, and his object was to show why the hare should be interdicted, though to all appearance it chewed the cud, viz. because it did not divide the hoof. To have spoken otherwise would have been as unreasonable as to have spoken of the earth's motion, instead of sun- set and sunrise.' G. E. POST.
HAREPH (V-Ci)— A Judahite chief, 1 Ch 2". See Genealogy.
HARHAIAH (n.-q-io, 'Apaxtas, but ABs omit the clause, Neh 3*). — Some Heb. texts read n;n-in, or even i:"^D- Uzziah the son of H., a goldsmith, repaired a portion of the wall of Jerus. in the days of Neliemiah.
HARHAS (OTin, 'Apadt B, 'ApSdi B^ 'Apdi A, 'ASpd Luc). — Ancestor of Shallum, the husband of Huldah the prophetess (2 K 22'''). Called Hasrah n-ijn 2 Ch 34^.
HARHUR {-vrrii} 'fever' ? or ' freeborn '). — Eponym of a family of Nethinim (Ezr 2", Neh 7"), called in 1 Es 5^' Asur. See Genealoqv.
HARIM {ciij, D"!0 'consecrated,' cf. Sabiean pr. name onn). — 1. A lay family which appears in the list of the returning exiles, Ezr 2*' = Neh 7"; of those who had married foreign wives, Ezr IC" ; and of those who signed the covenant, Neh 10" [Heb.»8].