Tlie verbs, however, which have the meaning ' hate ' are frequent both in OT and NT in various connexions. In OT \^y ' oppose,' corresponding to 'enmity,' occurs five times (in three of wli. instances RV renders 'persecute,' Gu 49'^, Job W, Ps 55^), always of personal animosity against a per.son. Far more frequent is nj;', of which the Eng. ' hate ' is the closest equivalent. It may be said to be used both in a good sense and in a bad sense, when the feeling denoted is i)raiseworthy and when it is not. It occurs about 125 times, and in three cases out of four it is used in a bad sense. In about half the full number of instances the objects of hatred are jiersons, men or women ; twelve times it is God him-self who is ' hated ' {e.g. Ex 20» II Dt 5'-') ; only some ten times when the word is used in a bad sen.se is the object not a person but a jirincijile {e.g. Job 34", Ps 50", Pr l*"- ="). Of the com- paratively few cases in which the word is used in a good sense the allusion is in half the number to the divine hatred of evil and sin, God being repre- sented as personally hating evil persons or things, either directly or througli his chosen spokesman (Dt 12^' 10--, Ps 5' 11», Pr 6'«, Is 1» 01*, Jer 12» 44», Am 5=' 6», Hos 9'», Zee 8", Mai 1» 2'«). In the remaining cases it is used of men's dislike of and aversion from things {e.g. Ex 18^', Ps 45' 119"") or persons (Ps 20° 31") which have an evil character. In a few passages in the later books of the OT there is a speci.al usage similar to that which is found in some cases in the NT {e.g. Lk 14**, Mt 6^) to express as forcibly as possible aversion from or disregard of the interests or claims of one thing relatively to those of another (Pr 13^ 29**, Ec 2"- '«).
In NT the reference (the Gr. is /t«r^w) is in a large majority of instances (two-thirds of the wliole) to malicious and unjustifiable feelings on the part of the wicked towards persons w)io have not deserved evil. In half the remaining instances tlie word is used of a right feeling of aversion from that which is evil (Ro 7", He 1», Jude ■=, Rev 2"- ", n'") ; in the others the exjiression is somewhat hyperbolical, the context denoting relative pre- ference of one thing over another (Mt 6^ || Lk 16'', Lk 14-«, Jn 3^ 12^, Eph 5^).
These pa-ssages taken together reveal a clear difierence in ethical standpoint between OT and NT, such indeed as is .suggested by the saying of .lesiis, ' Ye have heard that it hath been said. Thou slialt love thy neighbour, and hate thine enemy. Cut I say unto you. Love your enemies . . .' (Mt 5"'-). The ' imprecatory ' psalms show plainly that there was under the old covenant ne »en8«
HATTIL
HAUKAN
309
of incongruity in appealing to God for aid in carrying out the liercest liatred, in executing vengeance on an enemy. There are cases, no doubt, where the psalmist rises above mere per- sonal animosity, and has in view the enemies of Israel and therefore of Israel's God ; but the standard is not always at the height it reaches in the cry, ' Do not I hate them, O Lord, that hate thee? ' (Ps 139-'), and ' Tliere is no peace, saith my God, to the wicked ' (Is .07-'). See Psalms.
The teachinj; of Christ leaves hatred of evil alone admissible. St. John's strong assertion, 'Whosoever hateth his brother is a murderer' (1 Jn 3"), is a true comment on the spirit of Christian ethics. The dominant principle of brotlierly love, the brotherliood of mankind, is to control all the relations of life. Every thought of self, every personal consideration, all sense of personal injury, must be eliminated. ' Love your enemies . . . and pray for them which despite- fully use you,' excludes the possibility of personal hatred ; sin must never be resented as a personal wrong, with a personal feeling against the ofl'ender. To bear malice, to wish for evil towards a fellow- creature, to close our sympathies against him, — this in the teaching of Christ (and the interiireta- tion of St. John) is to be guilty of spiritual murder. The real sin is the inward disposition, the wish, the purpose of evil ; the act is only the outward show of it (cf. Mt 15"- "-^ 10^). On the other band, hatred of sin and evil in all its forms — evil, because it is evil and opposed to tlie purpose of God — is a necessary corollary of all the great principles of the Gospel of Love.
J. F. Bethune-Baker.
HATTIL ('?'PD, cf. Arab, hatila ' to be quivering '). — Eponym of a family of ' the children of Solomon's servants' (Ezr 2", Neh 7"*), called in 1 Es 5" Agia. See Genealogy.
HATTDSH (c>iDn).— i. A priestly family, which appears among those ' that went up with Zerub- babel,' Neh I'2-; and at the signing ot the covenant, Neh 10* [Heb.']. 2. A descendant of David, who returned with Ezra from Bal)ylon, Ezr 8' (read with 1 Es 8* 'of the sons of David, Hattush the son of Shecaniah ') ; see also 1 Ch Z'^ (but if we accept the LXX reading here, a younger Hattush must be meant). 3. A builder at the wall of Jems., Neh 3". See Genealogy. H. A. White.