Hate (properly N5b,/j((T£w), to regard with a pas- sion contrary to love (Jer. xliv, 4). God's hatred is to- wards all sinful thoughts and ways. It is a feeling of wliicli all holy beings are conscious in view of sin, and is wholly unlike the hatred which is mentioned in the Scriptures among the works of the flesh (Gal. v, 20). Sec An(;kr. AVhen the Hebrews compared a stronger affection with a weaker one, they called the first love, and the other hatred, meaning to love in a less degree — "Jacob have I loved, and Esau have I hated" (Kom. ix, 13) ; i. c. on Jacob have I bestowed privileges and blessings such as are the proofs of affection; I have treated him as one treats a friend whom he loves ; but
from Esau have I ^\dthheld these privileges and bless- ings, and therefore treated him as one is wont to treat those whom he dishkes. That this refers to the bestow- ment of temporal blessings, and the withholdmg of them, is clear, not onlv from this passage, but from comparing Mai. i, 2, 3 ; Geii. xxv, 23 ; xxvii, 27-29, 37-40. Indeed, as to hated, its meaning here is rather privative than jwsitive. So, " If a man have two wives, one beloved and another hated" (Deut. xxi, 15) ; i. e. less beloved. When our Saviour says that he Avho woidd follow him must hate father and mother, he means that even these dearest earthly friends must be loved in a subordinate degree ; so, in the same sense, the follower of Christ is to hate his own life, or be willing to sacrifice it for the love and sers'ice of the Redeemer (Gen. xxix, 30 ; Deut, xxi, 16; Prov. xiii, 24; Matt, vi, 24; x, 37; Luke xiv, 26 ; xvi, 13 ; John xii, 25). — Bastow. See Loa'e.
Ha'thath (Heb. Ckathath', rnn, terror, as in Job vi, 21 ; Sept. 'Aj'c'tB), son of Othniel and grandson of Kenaz, of the tribe of Judah (1 Chron. iv, 13), conse- quently also grand-nephew and grandson of Caleb, son of Jephimneh (see ver. 15, and comp. Judg. i, 13). B.C. post 1612.
Hat'ipha [many Hati'pha'\ (Hebrew Chatipha', NS"'b:n, captured; Sept. 'Ari^u, 'Arsifd), one of the Nethinim whose posterity returned from Babj-lon with Zerubbabel (Ezra ii, 54 ; Neh. vii, 56). B.C. ante 536.
Hat'ita [some Ilati'ta] (Heb. Chatita', NKiIin, exploration; Sept. 'Anrfi), one of the "porters" (i. e. Levitical Temple -jVh«Vo?-5) whose posterity returned from Babylon Avith Zerubbabel (Ezra ii, 42 ; Neh. vii, 45). B.C. ante 536.
Hatsi ham-Menuchoth (rinssn "liin. Chat- si', etc. midat of the restinrj-places ; Sept. 'Efffi 'Afifxa- j'i'3', Yulg. dimidiinn requietiomim, Eng. Yers. " half of the IManahethites," marg. " half of the Menuchites," or " Hatsiham-Menuchoth"), one of the two sons of Sho- bal, the "father" of Kirjath-Jearim (1 Chron. ii, 52); whence the patronymic for his descendants, Hatsi-ham- Manachthites C^Pins^iH ''^n, Sept. I'^iiav rtig Ma-' va^,yu\g.dimidium requietionis, Eng. Yers. "half of the IManahethites," or "half of the Jlenuchites"), in verse 54. B.C. between 1612 and 1093. See Mexuchite.
Hat-Temarim. See Ir-hat-Tejlvrim.
Hat-Taavah. See Kibroth-hat-Taavah.
Hat-Ticon. See Hazar-hat-Ticox.
Hattem, Poktian van. See Hattemists.
Hattenaists, a Dutch sect, named from Pontianus van Hattem, a minister in Zealand towards the close of the 18th centiuy-, who imbibed the sentiments of Spino- za, and was degraded from the pastoral office. He wrote a treatise on the Heidelberg Catechism. The Yerscho- rists (q. v.) and Hattemists resemble each other, though Yan Hattem tried in vain to xmite the' Yerschorists with his o-n-n followers. "The fomiders of these sects followed the doctrine of absolute decrees into its farthest logical results ; they denied the difference between moral good and e\\\. and the corruption of human nature ; from whence they further concluded that the ivhole of religion consisted, not in acting, but in suffering; and that all the precepts of Jesus Christ are reducible'to this one— that we bear with cheerfulness and patience the events that happen to us through the Cuxiwe will, and make it our constant and only study to mamtain a perfect tranquil- lity of mind. Thus far they agreed ; but the Hattem- ists further affirmed that Christ made no expiation for the sins of men by his death, but had only suggested to us, by his mediation, that there was nothing in us that coidd offend the Deity : this, they say, was Christ's man- ner of justif^-ing his ser\-ants, andpresenting them blame- less before the tribmial of God. It was one of their dis- tinguishing tenets that God does not punish men for their sins, but by their sins."— See Mosheim, Ch. History,
HATTIL
97
HAURAN
cent, xvii, sec. ii, pt. ii, cli. ii ; Buck, Theological Dictlon- an/,s,Y.; Paqiiot, Jlenoires jiotir servir a Vhistoire tics Paiis-Biis, ix, 9G-98; Hoefer, Nouvelle Biog. Generale, xxiii, 539,
Hat'til (Heb. ChattiV, h^'^r\, vaving ; Sept. 'Arri'X, 'Er-/;/\), one of the descendants of" Solomon's servants" (i. e. perh. Glbeonitish Temple slaves), whose posterity returned from Babylon with Zerubbabel (Ezra ii, 57 ; Neh. vii, 59.) B.C. ante 53G.
Hatto, bishop of Basel, was born 7G3, made bishop in 805, and abbot of Reichenau in 80(5. He was employed by Charlemagne in an embassy to the Greek emperor Nicephorus, to settle the boundaries of both empires. Having, in 823, laid aside his titles and dignities, he died in 836 as a simple monk at Reichenau. Two of his works have descended to us : De vlsione Wet/ini (Visions of /as disciple Wettin on those suffering in Purgatory and on the Glory of Saints, done into verses by Walafrid Strabo, and printed in Jlabillon, Acta S. Benecl. iv, 1, 273); 25 capita {UAcheri, i, 584). — YLeizog, Real-Enci/- Uopcidie, s. V. ; Clarke, Succession of Sac. JAter. ii, 471. (J.N. P.)