THE NEW SCHAFF-HERZOG
assyrische Geschichte, p. 525, Gotha, 1886-88; H. Winckler, Alttestamentliche Forschungen, p. 69, Leipsic, 1892; H. V. Hilprecht, Assyriaca, pp. 76-78, Boston, 1894, and see under Hadadrimmon and Rimmon. On the kings of that name consult: P. Cassel, in Sunem, ein Berliner Wochenblatt, vol. vii., 1881; H. Winckler, ut sup., pp. 1-15; F. Buhl, Geschichte der Edomiter, pp. 57-61, Leipsic, 1893; A. H. Sayce, The Higher Criticism and the Monuments, London, 1894; J. Lury, Geschichte der Edomiter, Bern, 1896; T. K. Cheyne, in JQB, ii (1899), 551-556; Schrader, KAT, pp. 240-241, 450.
HADADEZER: An Aramean king and opponent of David (II Sam. viii. 3-12; I Kings xi. 23). The name means "Hadad helps." A variant is Hadarezer, to which the form Hadadezer is superior, since Hadad (q.v.) is the name of an Aramaic deity, and "Hadadezer" is formed on customarylines (cf. Hebr. Eliezer, Joezer; and Phenician Eshmunezer). The name occurs on a seal of the seventh century in which the letters 1 and r are clearly distinguished (Euting, Sitzungsberichte der Berliner Akademie, 1885, p. 679). It is probable that Hadadezer was the name of the king of Damascus whom the Old Testament mentions as the second Benhadad. The subject of this article was king of Zobah (q.v.), a principality lying south of Mt. Hermon and the chief of a group of Aramean states extending as far south as the borders of Amnion. When David was engaged in war with the Ammonites, Hadadezer assisted the latter and was defeated by David; he then secured the aid of the king of Damascus, and again met defeat. He finally summoned all the remaining Aramean states to the south of Hermon except Hamath (then an ally of Israel), only to be beaten again.
Such is the account of the events of David's Aramean wars as compiled from the two accounts in II Sam. viii. and x., which in part supplement each other and in part are different versions of the same event. Confusion has been introduced by the use of the term "river" in viii. 3 and x. 16, which has been taken to mean the Euphrates, which indeed some manuscripts read in viii. 3 and as the Septuagint reads in the parallel I Chron. xix. 16. Probably, however, the Jordan is meant, and the area of the transactions referred to in the context was restricted to eastern Palestine and its northern Aramean border. J. F. McCurdy.
Bibliography: H. Ewald, Geschichte des Volkes Israel, iii. 202-212, Gottingen, 1866, Eng. transl., London, 1871; F Hitzig, Geschichte des Volkes Israel, pp. 143-146, Leipsic, 1869; E. Schrader, Keilinschriften und Geschichtsforschung, p. 386, Giessen, 1878; A. Kohler, Lehrbuch der biblischen Geschichte, II. i. 282-285, Stuttgart, 1884; E. Meyer, Geschichte des Alterthums, i. 363-364, Erlangen, 1884; J. Euting, Sitzungsberichte der Berliner Akademie, 1885, p. 679; B. Stade, Geschichte des Volkes Israel, i. 278, Berlin, 1887; F. Baethgen, Beitrage zur semitischen Religionsgeschichte, p. 67, Berlin, 1889; E. Renan, Hist, du peuple Israel, ii. 37-41, Paris, 1889, Eng. transl., Boston, 1889; J. F. McCurdy, History, Prophecy and the Monuments, i. 247-248, New York, 1894; R. Kittel, Geschichte der Hebraer, ii. 140-141, Gottingen, 1892, Eng. transl., London, 1896; DB, ii. 273-274; EB, ii. 1930; JE, vi. 131; Schrader, KAT, pp. 231, 450.
HADADRIMMON: According to the usual interpretation, a place name mentioned in Zech. xii. 11. The word is the union of two names of the same deity, "Hadad" and "Rimmon" (see Rimmon); but such a formation is remarkable, and in itself
furnishes a difficult problem, perhaps the best explanation being that it is an abbreviation for Hadadbaal-Rimmon, "Hadad, lord of (the place) Rimmon." The passage, which is one of unusual difficulty, reads: "In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon." This may be construed to mean mourning at a place named Hadadrimmon, or for an event which occurred there, or for a person of that name. The ancient and most modern commentators accept the word as a place name. Thus Jerome states in his commentary on the passage that Adadremmon was a village near Jezreel to which the name Maximianopolis (identified with the Roman Legio and the modern Lejjun) had been given. On the other hand the most usual identification is with Rummaneh (n.w. of Jenin and near Lejjun; cf . G. A. Smith, Historical Geography of Palestine, p. 389, London, 1897). But after it is granted that the word is a place name, the identification of the event referred to is uncertain. Reference has been seen to the mourning of Sisera's mother for her son who suffered defeat nearby (Judges iv.-v.). But the passage seems to allude to an event which was notable for the grief it caused, and the reference to Sisera's mother seems exceedingly far-fetched. Others have thought of a mourning for Ahaziah of Judah, who died at Megiddo (II Kings ix. 27); but Ahaziah had not so great importance for Judah as to make his death particularly noteworthy, and was also overshadowed by the great slaughter of princes which followed. The favorite hypothesis has been to refer it to the mourning for Josiah, who also died at Megiddo (II Kings xxiii. 29). This seems best for two reasons: (1) on account of the importance for the development of the religion of the king in whose reign the Deuteronomic reform took place, the ruler from whom so much was hoped, whose death therefore became an important event to be kept in sorrowful remembrance; (2) it falls in with the testimony of the Chronicler (II Chron. xxxv. 25), who was nearly or quite a contemporary of the author of Zech. xii., to an established custom of mourning for Josiah which had persisted to his own time. The objection of Cheyne {EB, ii. 1930) that the mourning for Josiah (and, of course, for Ahaziah) would be at Jerusalem, not at Hadadrimmon, has no force against those explanations which see a reference not to a mourning which took place in Hadadrimmon, but to a mourning for an event which occurred there. The Targum combines a mourning for Ahab, whom it declares a Syrian named Hadadrimmon slew, and for Josiah. The critical school is inclined against all these interpretations, sees in Hadadrimmon a divine name, brings the passage into connection with Ezek. viii. 14, reads in an identification of the Phenician Adonis (the Babylonian Tammuz) with the Syrian- Aramean deity Hadad (Rimmon) or a confusion of the two, and refers the mourning to the yearly lament for that deity on the waning of the sun (cf. Schrader, KAT, pp. 399, 450). In that case this is the only reference to such a cult and is against all that is known of the worship of Hadad and Rimmon. Geo. W. Gilmore.