1. (Sept. 'Avvuiv and 'Avav.') The son and suc- cessor of Nahash, king of the Ammonites (2 Sam. x, 1- 4 ; 1 Chron. xix, 2-6). David, who had in his troubles been befnended by Nahash, sent, with the kindest inten- tions, an embassy to condole with Hanun on the death of his father, and to congratulate him on his own acces- sion. B.C. cir. 1035. Tlie rash young king, however, was led to misapprehend the motives of this embassyj
HANWAY
65
HAPHTARAH
and to treat with gross and inexpiable indignity the lionorable personages wliom David liad charged with this mission. Tlicir beards were half sliavow, and their . robes cut short by tlie middle, and tliey were dismissed in this shamcfid trim, which can be appreciated only by those who consider how reverently the beard has al- ways been regarded by the Orientals. See Beaud. When the news of this affront Avas brought to David, he sent word to the ambassadors to remain at Jericho till the growth of their beards enabled them to appear with decency in the metropolis. He vowed vengeance upon Hanun for the insult; and the vehemence with which the matter was taken up forms an instance, in- teresting from its antiquity, of the respect expected to be paid to the person and character of ambassadors. Hanun himself looked for nothing less than war as the consequence of his conduct ; and he subsidized Hadare- zer and other Syrian princes to assist him with their armies. The power of the Sj-rians was broken in two canljiaigiis, and the Ammonites were left to their fate, which was severe even bej'ond the usual severities of war in that remote age. B.C. cir. 1034. — Kitto, s. v. See Ammonitp:; David.
2. (Sept. 'Ai'ovi'.) A person who repaired (in con- nection with the inhabitants of Zanoah) the Valley- gate of Jerusalem after the Captivity (Neh. iii, 13). B.C. 446.
3. (Sept. 'Avwju.) A son ("the sixth") of Zalaph, who likewise repaired part of the walls of Jerusalem (Neh. iii, 30). B.C. 44(3.
Hanway, Jonas, an English jihilanthropist, was born at Portsmouth in 1712. He established himself as a merchant at St. Petersburg, and became connected, through his Russian dealings, with the trade into Persia. Business having led him into that country, he published in 1753 A historical Account of the British Trade over the Caspian Sea, u-ith a Journal of Travels from London through Russia into Persia (4 vols. 4to), "a work of no pretension to literary elegance, but containing much information on the commercial subjects of which he speaks, and on the history and manners of Persia. The latter part of his life was employed in supporting, by his pen and personal exertions, a great variety of charitable and ]ihilanthropic schemes; and he gamed so high and honorable a name that a deputation of the chief merchants of London made it their request to gov- ernment that some substantial mark of public favor shoidd be conferred on him. He was, in consequence, made a commissioner of the navj% The JNIarine Society and the IMagdalen Charity, both still in existence, owe their establishment mainly to him; he was also one of the great promoters of Sunday-schools. He died in 1786." He published also The Imjwrtance of the Lord's Siip2}er (London, 1782, 12mo) : — Refections on Life and Relif/ion (Lond. 1761), 2 vols. 8vo). See Pugh, Remark- able Occurrences in the Life of Jonas Ilanway (London, 1787, 8vo); Emjlish Cijclopcedia ; Allibone, Dictionai-y of Authors, 1,782.
Haphra'i'm (Hebrew Chapha?-a'i/im, f^^'^Stl, two pits; Sept. 'AfipaliJ,Yulg. Ifapharaim), a place near the border of Issachar, mentioned between Shmiem and Shihon (Josh, xix, 19). Eusebius (Onomasf. s. v. At<pa- paai'/O appears to place it six Roman miles north of Le- gio ; the Apocrj-pha also possibly speaks of the same place as Apii-erema ('A^oiof^a, 1 Mace, xi, 34; com- pare X, 30, 38). Schwarz {Palestine, p. 166) ^vas imable to find it. Kiepert {Wandkarte von Paldstina, 1857) lo- cates it near the river Kishon, apparently at Tell eth- Thorah (Robinson's Researches, new ed. iii, 115). Dr. Thomson (Land and Bool; i, 502) imagines it may be the modem Shefa A mer (the Shefa Omar of Robinson, Researches, new ed. iii 103, "on a ridge overlooking the plain" of iSIegiddo), which, he says, "in old Arabic au- thors is written Shephr-am.'" See Issaciiak.
Haphtarah, pi. Haphtaroth (fT^^Sti, dismis- sion, JliltiSil). This expression, which is fomid in IV.— E
foot-notes and at the end of many editions of the He- brew Bible, denotes the different lessons from the proph- ets read in the synagogue every Sabbath and festival of the year. As these lessons liave been read from time immemorial in conjunction with sections from the law, and as it is to both " the readimj of the law and the prophets" that reference is made in the N. T. (Acts xiii, 15, etc.), we propose to discuss both together in the pres- ent article.
1. Classification of the Lessons, their Titles, Significa- tion, e^c— There are two classes of lessons indicated in the Hebrew Bible: the one consists i^^ fifty-four sections, into which the entire law or Pentateuch (flTin) is di- vided, and is called Parshioth (riT^lliTS, plur. of mr"l2 from U3"lS, to separate) ; and the other consists of a cor- responding number of sections selected from different jiarts of the prophets, to be read in conjunction with the former, and denominated Ilajyhtaroth. As the sig- nification of this term is much disputed, and is intimate- ly connected with the view about the origin of these prophetic lessons, we must defer the discussion of it to section 4. The division of the Pentateuch into fifty- four sections is to provide a lesson for each Sabbath of those j^ears which, according to Jewish chronology, have fifty-four Sabbaths (see sec. 2), and to read through the tvhole Pentateuch, with large portions of the differ- ent prophets, in the coiu-se of everj' year. It must be observed, however, that this annual cycle was not imi- versally adopted by the ancient Jews. There were some who had a triennial cycle (comp. Megilla, 29, b). These divided the Pentateuch into one hundred and fifl/-ff"'ee or fifty-five sections, so as to read through the law in Sabbatic lessons once in three years. This was still done by some Jews in the days of IMaimonides (compure JadHa-ChazakaHilchoth Tephilla, xiii, 1), and Benjamin of Tudela tells us that he found the Syrian Jews followed this practice in ]\Iemphis (ed. Asher, i, 148). The sections of the triennial division are called by the Masorites Sedarim or Sedaroth (D'^TID, ri1"!lD), as may be seen in the INIasoretic note at the end of Ex- odus: "Here endeth the book of Exodus ... it hath eleven Parshioth (ni'^^IS, i. e. according to the an- nual division), twenty-nine Sedaroth (rilTlD, i. e. ac- cording to the triennial division), and forty chajiters (D"ip*1S)." Besides the Sabbatic lessons, special por- tions of the law and prophets are also read on everj- festival and fast of the year. It must be noticed, more- over, that the Jews, who have for some centuries almost uni\'ersally followed the annual division of the law, de- nominate the Sabbatic section Sidra (5<"n"'D), the name which the Jlasorites give to each portion of the triennial division, and that every one of the lifty-foiu: sections has a special title, which it derives from the first or second word with which it commences, and by which it is quoted in the Jewish writings. To render the following description more intelligible, as well as W enable the student of Hebrew exegesis to identify the quotations from the Pentateuch, we subjoin on the two following pages chronological tables of the Sabbatical Festival and Fast Lessons from the Law and Prophets, and their titles. (See Clarke's Commentary, s. f, Deu- teronomy.)