Hadad
VIEW:40 DATA:01-04-2020
joy; noise; clamor
Hitchcock's Bible Names Dictionary
HADAD.1. The name of a Semitic divinity (also written Adad, and Dadda for Adâda), the equivalent of Rimmon (wh. see) among the Aramæans of Damascus and apparently worshipped by all the Aramæan peoples, as well as among both South-Arabian and North-Arabian tribes, and also among the Assyrians. In Assyria and Babylonia, however, his cult, combined with that of Rammân, was apparently not native, but introduced from the Aram¿ans of the west. Hadad, like Rimmon (Rammân), was the god of the air and of thunder and lightning. The word seems to be derived from Arabic hadda, to smite, crush. The name of this deity is not found alone in the Bible, but appears in several compounds, Benhadad, Bildad, and those which follow this article. It is possible, also, that Adrammelech of 2Ki_19:37 and Isa_37:38 should be read Adadmelech, Adad is king.
2. The eighth son of Ishmael, 1Ch_1:30, and also Gen_25:15 according to RV [Note: Revised Version.] and the best readings. 3. The fourth of the eight ancient kings of Edom, Gen_36:35; cf. 1Ch_1:46. 4. The eighth of the kings of Edom in the same list as the last-named, 1Ch_1:50 (in Gen_36:39 miswritten Hadar). 5. The son of a king of Edom in the 10th cent. b.c. (1Ki_11:14 ff.). He escaped the massacre of Edomites perpetrated by Joab, Davids general, and fled (according to the received reading) to Egypt, whose king befriended him, and gave him his sister-in-law as his wife. After the death of David he returned to Edom, and his efforts seem to have rescued Edom from the yoke of king Solomon. It is probable that in 1Ki_11:17 ff. instead of Mitsraim (Egypt) Mitsri should be read in the Hebrew as the name of a region west of Edom, which in the old MSS was several times confounded with the word for Egypt. The reference to Pharaoh (1Ki_11:18 ff.) would then have been a later addition.
J. F. MCurdy.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
A name often recurring in the Syrian and Edomite dynasties, meaning the sun; so applied as the official title to the king, as supreme on earth as the sun is in the sky. It appears in Ben-hadad, son, i.e. worshipper, of Hadad; Hadad-ezer, helped by Hadad. It appears as Hadar. (See HADAR.) (Gen_25:15; compare 1Ch_1:30; 1Ch_1:50). Nicolaus of Damascus (Fragm. 31), friend of Augustus Caesar (Josephus, Ant. 7:5, sec. 2), confirms 2Sa_8:3 as to David's defeating Hadadezer or Hadarezer, king of Zobah, "when he went to recover his border at the river Euphrates"; Nicolaus says, "a certain Hadad, a native Syrian, had great power, ruling over Damascus and all Syria except. Phoenicia (this accords with 2Sa_8:5, 'the Syrians of Damascus came to support Hadadezer,' being his vassals); he contended against David king of Judea in many battles; in the last, which was by the Euphrates, he suffered defeat (making his third defeat: 2Sa_8:3; 2Sa_8:5; 2Sa_10:18), showing himself a prince of the greatest prowess."
1. Son of Ishmael (Gen_25:15). The Attaei, Attene, Chateni, on W. of Persian gulf, seem his descendants (Ptol. 6:7, section 15; Plin. 6:32). Hadad, a mountain belonging to TEMA on the borders of the Syrian desert N. of el-Medeenah, corresponds to the dwelling of this tribe.
2. King of Edom; conquered Midian on the field of Moab (Gen_36:35); Avith was his capital. (See AVITH.)
3. King of Edom (Pan was his capital: Gen_36:39); probably living when Moses wrote, for Moses does not record his death as he does that of his predecessors; last of the kings. In the later written 1Ch_1:50 Hadad's death is recorded. The dukes that follow were not successors, but hereditary sheikhs who chose one emir or king to preside. Hadad's death does not therefore, as Smith's Bible Dictionary supposes, mark a change to the dukedom. (See EDOM.) "Hadad could hardly have been living after the times of the kings of Israel, to which period those who consider Gen_36:31-48 an interpolation would assign the genealogy" (Speaker's Commentary).
4. Of the royal house of Edom (1Ki_11:14, etc.). In childhood escaped the massacre of every Edomite male by Joab, and fled into Egypt. Pharaoh gave him house, victuals, and land, and his wife Tahpenes the queen's sister in marriage, who bore him Genubath. At David's death, in spite of Pharaoh's entreaties he left Egypt for his own country. The Septuagint read Edom for Aram (Syria), 1Ki_11:25, thus making Hadad succeed in his attempt to regain rule over Edom, from whence he harassed Israel; but the Septuagint omits all as to Rezon, so that its authority is worth little here. Josephus (Ant. 8:7, section 6) reads as KJV; Hadad thus having failed to recover Edom joined Rezon in assailing Israel and received from him a portion of Syria; "he reigned over Syria" refers to Rezon, and is a repetition of verse 24.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Ha'dad. (mighty). Originally, the indigenous appellation of the sun, among the Syrians, and thence, transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form of Hadar. Gen_25:15; Gen_36:39 compared with 1Ch_1:30; 1Ch_1:50.
1. Son of Ishmael. Gen_25:15; 1Ch_1:30.
2. A king of Edom, who gained an important victory over the Midianites, on the field of Moab. Gen_36:35; 1Ch_1:46.
3. Also a king of Edom, with Pau for his capital. 1Ch_1:50.
4. A member of the royal house of Edom. 1Ki_11:14. Ff. In his childhood, he escaped the massacre under Joab, and fled, with a band of followers, into Egypt. Pharaoh, the predecessor of Solomon's father-in-law, treated him kindly, and gave him his sister-in-law in marriage. After David's death, Hadad resolved to attempt the recovery of his dominion. He left Egypt and returned to his own country.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
son of the king of East Edom, was carried into Egypt by his father's servants, when Joab, general of David's troops, extirpated the males of Edom. Hadad was then a child. The king of Egypt gave him a house, lands, and every necessary subsistence, and married him to the sister of Tahpenes, his queen. By her he had a son, named Genubath, whom Queen Tahpenes educated in Pharaoh's house with the king's children. Hadad being informed that David was dead, and that Joab was killed, desired leave to return into his own country. Pharaoh wished to detain him, but at last permitted his return to Edom. Here he began to raise disturbances against Solomon; but the Scripture does not mention particulars. Josephus says, that Hadad did not return to Edom till long after the death of David, when Solomon's affairs began to decline, by reason of his impieties. He also observes, that, not being able to engage the Edomites to revolt, because of the strong garrisons which Solomon had placed there, Hadad got together such people as were willing, and carried them to Razon, then in rebellion against Hadadezer, king of Syria. Razon received Hadad with joy, and assisted him in conquering part of Syria, where he reigned, and from whence he insulted Solomon's territories.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
hā?dad:
(1) (חדד, ḥădhadh, ?sharpness?): One of the twelve sons of Ishmael (Gen_25:15, where the King James Version, following a mistake in Hebrew text, has ?Hadar?; but ?Hadad? is found in parallel passage 1Ch_1:30; the Revised Version (British and American) reads ?Hadad? in both places).
(2) חדד, hădhadh): A king of Edom, son of Bedad (Gen_36:35, Gen_36:36 parallel 1Ch_1:46, 1Ch_1:47), ?who smote Midian in the field of Moab,? and whose ?city was Avith.?
(3) Another king of Edom, written ?Hadar? in Gen_36:39 by a copyist's mistake, but ?Hadad? in the parallel passage 1Ch_1:50, 1Ch_1:51. His city was Pau or Palestine.
(4) A member of the royal family of Edom in David's time, who as a child escaped Joab's slaughter of the Edomites, and fled to Egypt. On David's death he returned to Edom, where he made trouble for Solomon by stirring up the Edomites against the rule of Israel (1Ki_11:14-22, 1Ki_11:25).
(5) The supreme god of Syria, whose name is found in Scripture in the names of Syrian kings, Benhadad, Hadadezer. The god Hadad (= perhaps, ?maker of loud noise?) is mentioned in Assyrian inscriptions, and called on the monolith of Shalmaneser ?the god of Aleppo.? In the Assyrian inscriptions he is identified with the air-god Rammon or Rimmon. The union of the two names in Zec_12:11 suggests this identity, though the reference is uncertain, some regarding Hadadrimmon as the name of a place, others as the name of the god - ?Hadad (is) Rimmon.? The name ?Hadad? is found in various other forms: Adad, Dadu, and Dadda. See A. H. Sayce in HDB under the word ?Hadad.?
International Standard Bible Encyclopedia
PRINTER 1915.
Ha?dad (sharp) is equivalent to Adad, the name of the chief deity of the Syrians [ADAD], and borne, with or without additions, as a proper name, or more probably as a title, like 'Pharaoh' in Egypt, by several of the kings of Southern Syria.
Hadad, 1
Hadad, king of Edom, who defeated the Midianites in the intervening territory of Moab (Gen_36:35; 1Ch_1:46). This is the only one of the ancient kings of Edom whose exploits are recorded by Moses. Another king of Edom of the same name is mentioned in 1Ch_1:51.
Hadad, 2
Hadad, king of Syria, who reigned in Damascus at the time that David attacked and defeated Hadadezer, king of Zobah, whom he marched to assist, and shared in his defeat. This fact is recorded in 2Sa_8:5, but the name of the king is not given. It is supplied, however, by Josephus, who reports, after Nicolas of Damascus, that he carried succors to Hadadezer as far as the Euphrates, where David defeated them both.
Hadad, 3
Hadad, a young prince of the royal race of Edom, who, when his country was conquered by David, contrived, in the heat of the massacre committed by Joab, to escape with some of his father's servants, or rather was carried off by them into the land of Midian. Thence Hadad went into the desert of Paran, and eventually proceeded to Egypt. He was there most favorably received by the king, who assigned him an estate and establishment suited to his rank, and even gave him in marriage the sister of his own consort, by whom he had a son, who was brought up in the palace with the sons of Pharaoh. Hadad remained in Egypt till after the death of David and Joab, when he returned to his own country in the hope of recovering his father's throne (1Ki_11:14-22). The Scripture does not record the result of this attempt further than by mentioning him as one of the troublers of Solomon's reign, which implies some measure of success.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Hadad
a name which occurs with considerable confusion of form in the Heb. The proper orthography seems to be הֲדִד, Hadad' (according to Gesenius from an Arab. root signifying to break forth into shouts; but Furst makes it =שִׁדִּי, A Mighty), which appears in Gen_36:35-36; 1Ch_1:46-47; 1Ch_1:50-51 (in all which passages it is rendered by the Sept. Α᾿δάδ, and Vulg. Adad), and in 1Ki_11:14-25 (where the Sept. has Α᾿δάρ,Vulg. Adad). The other forms are חֲדִד, Chadad'(1Ch_1:30; Sept. ΧοδάδVulg. Hadad), הֲדִר, Hadar'(Genesis 26:39; Sept. Α᾿ράδ, Vulg. Adar, Engl. Hadar), חֲדִר, Chadar'(Gen_25:15; Sept Χοδάν, Vulg. and Engl. Hadar), and אֲדִד, Adad'(1Ki_11:17; Sept. Α᾿δάρ,Vulg. Adad). It was the name of a Syrian idol, and was thence transferred to the king, as the highest of earthly authorities, in the forms Hadad, Ben-hadad (worshipper of Hadad), and Hadad-ezer (assisted by Hadad, Gesenius, Thesaur. p. 218). The title appears to have been an official one, like Pharaoh; and perhaps it is so used by Nicolaus Damascenus, as quoted by Josephus (Ant. 7:5, 2), in reference to the Syrian king who aided Hadadezer (2Sa_8:5). Josephus appears to have used the name in the same sense, where he substitutes it for Benhadad (Ant. 9, 8, 7, compared with 2Ki_13:24). SEE HADAD-RIMMON.
1. ADAD SEE ADAD (q.v.) is the indigenous name of the chief deity of the Syrians, the sun, according to Macrobius (Saturnal. 1, 23). Moreover, Pliny (Hist. Nat. 37, 11, 71), speaking of remarkable stones named after parts of the body, mentions some called Adadunephros, ejusdem oculus ac digitus dei; and adds, et hic colitur a Syris. He is also called ῎Αδωδος βασιλεὺς θεῶν by Philo Byblius (in Eusebii Praepar. Evan. i, 10). The passage of Hesychius which Harduin adduces in his note to Pliny concerning the worship of this god by the Phrygians, Jablonski declares to be inadmissible (De Linzq. Lycaonica, p. 64).
This Syrian deity claims some notice here, because his name is most probably an element in the names of the Syrian kings Benhadad and Hadadezer. Moreover, several of the older commentators have endeavored to find this deity in Isa_66:17; either by altering the text there to suit the name given by Macrobius, or by adapting the name he gives to his interpretation and to the reading of the Hebrew, so as to male that extract bear testimony to a god Achad (q.v.). Michaelis has argued at some length against both these views; and the modern commentators, such as Gesenius, Hitzig, Bottcher (in Proben Altest. Schrifterkldr.), and Ewald, do not admit the name of any deity in that passage.
2. HADAIR SEE HADAIR (q.v.), one of the sons of Ishmael (Gen_25:15; 1Ch_1:30). His descendants probably occupied the western coast of the Persian Gulf, where the names Attaei (Ptol. 6:7, § 15), Attene, and Chateni (Plin. 6:32) bear affinity to the original name. SEE ARABIA.
3. HADAD, king of Edom, the son of Bedad, and successor of Husham: he established his court at Avith, and defeated the Midianites in the intervening territory of Moab (Gen_36:35; 1Ch_1:46). This is the only one of the ancient kings of Edom whose exploits are recorded by Moses. B.C. ante 1618. SEE AVITH.
4. HADAD, another king of Edom, successor of BaalHanon: he established his palace at Pal, and his wife's name was Mehetebel (1Ch_1:50). He is called HADAR in Gen_36:39. From the fact that with him the list of these Edomitish kings closes, it may be conjectured (Turner's Companion to Genesis, p. 326) that he lived about the time of the Exode, and in that case he may be the identical king of Edom who refused a passage to the Israelites (Num_20:14). B.C. prob. 1619; certainly ante 1093. SEE PA.
5. ADAD, a king of Syria, who reigned in Damascus at the time that David attacked end defeated Hadadezer, king of Zobah, whom he marched to assist, and in whose defeat he shared. B.C. cir..1040. This fact is recorded in 2Sa_8:5, but the name of the king is not given. It is supplied, however, by Josephus (Ant. 7, 5, 2), who reports, after Nicolas of Damascus, that he carried succors to Hadadezer as far as the Euphrates, where David defeated them both; and adds other particulars respecting his fame.
6. HADAD, a young prince of the royal race of Edom, who, when his country was conquered by David, contrived, in the heat of the massacre committed by Joab, to escape with some of his father's servants, or, rather, was carried off by them into the land of Midian. B.C. cir. 1040. Thence Hadad went into the desert of Paran (Midian, 2Sa_8:18), and eventually proceeded to Egypt (1Ki_11:14 sq.; in 1Ki_11:17 the name is given in the mutilated form אֲדִד). He was there most favorably received by the king, who assigned him an estate and establishment suited to his rank, and even gave him in marriage the sister of his own consort, by whom he had a son, who was brought up in the palace with the sons of Pharaoh. Hadad remained in Egypt till after the death of David and Joab, when, although dissuaded by Pharaoh, he returned to his own country in the hope of recovering his father's throne (1Ki_11:21-22). B.C. cir. 1012. The Scripture does not record the result of this attempt further than by mentioning him as one of the troublers of Solomon's reign, which implies some measure of success (see Kitto's Daily Bible Illust. ad loc.). After relating these facts the text goes on to mention another enemy of Solomon, named Rezin, and then adds (1Ki_11:25) that this was besides the mischief that Hadad did; and he abhorred Israel, and reigned over Syria.
Our version seems to make this apply to Rezin; but the Sept. refers it to Hadad, reading אדום, Ediom, instead of ארם, Aram or Syria, and the sense would certainly be improved by this reading, inasmuch as it supplies an apparent omission; for without it we only know that Hadad left Egypt for Edom, and not how he succeeded there, or how he was able to trouble Solomon. The history of Hadad is certainly very obscure. Adopting the Sept. reading, some conclude that Pharaoh used his interest with Solomon to allow Hadad to reign as a tributary prince, and that he ultimately asserted his independence. Josephus, however, seems to have read the Hebrew as our version does, Syria, not Edom. He says (Ant. 8:7, 6) that Hadad, on his arrival in Edom, found the territory too strongly garrisoned by Solomon's troops to afford any hope of success. He therefore proceeded with a party of adherents to Syria, where he was well received by Rezin, then at the head of a band of robbers, and with his assistance seized upon a part of Syria and reigned there. If this be correct, it must have been a different part of Syria from that in which Rezin himself reigned, for it is certain, from 1Ki_11:24, that he (Rezin) did reign in Damascus. Carrieres supposes that Hadad reigned in Syria after the death of Rezin; and it might reconcile apparent discrepancies to suppose that two kingdoms were established (there were more previously), both of which, after the death of Rezin, were consolidated under Hadad. That Hadad was really king of Syria seems to be rather corroborated by the fact that every subsequent king of Syria is, in the Scripture, called Ben-Hadad; son of Hadad, and in Josephus simply Hadad, which seems to denote that the founder of the dynasty was called by this name., We may observe that, whether we read Aram or Edom, it must be understood as applying to Hadad, not to Rezin (Pictorial Bible, on 2Ki_11:14). Kitto. The identity of name suggests a common origin between the Edomitish and Syrian dynasties. Josephus, in the outset of his account, appears to call this Hadad by the name of Ader. In any case, however, the preceding must be regarded as distinct persons from each other (see Hengstenberg, Pentateuch, 2, 288), the last probably being the son, or, rather, grandson of No. 5. SEE SYRIA.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
HADAD.1. The name of a Semitic divinity (also written Adad, and Dadda for Adâda), the equivalent of Rimmon (wh. see) among the Aramæans of Damascus and apparently worshipped by all the Aramæan peoples, as well as among both South-Arabian and North-Arabian tribes, and also among the Assyrians. In Assyria and Babylonia, however, his cult, combined with that of Rammân, was apparently not native, but introduced from the Aram¿ans of the west. Hadad, like Rimmon (Rammân), was the god of the air and of thunder and lightning. The word seems to be derived from Arabic hadda, to smite, crush. The name of this deity is not found alone in the Bible, but appears in several compounds, Benhadad, Bildad, and those which follow this article. It is possible, also, that Adrammelech of 2Ki_19:37 and Isa_37:38 should be read Adadmelech, Adad is king.
2. The eighth son of Ishmael, 1Ch_1:30, and also Gen_25:15 according to RV [Note: Revised Version.] and the best readings. 3. The fourth of the eight ancient kings of Edom, Gen_36:35; cf. 1Ch_1:46. 4. The eighth of the kings of Edom in the same list as the last-named, 1Ch_1:50 (in Gen_36:39 miswritten Hadar). 5. The son of a king of Edom in the 10th cent. b.c. (1Ki_11:14 ff.). He escaped the massacre of Edomites perpetrated by Joab, Davids general, and fled (according to the received reading) to Egypt, whose king befriended him, and gave him his sister-in-law as his wife. After the death of David he returned to Edom, and his efforts seem to have rescued Edom from the yoke of king Solomon. It is probable that in 1Ki_11:17 ff. instead of Mitsraim (Egypt) Mitsri should be read in the Hebrew as the name of a region west of Edom, which in the old MSS was several times confounded with the word for Egypt. The reference to Pharaoh (1Ki_11:18 ff.) would then have been a later addition.
J. F. MCurdy.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
A name often recurring in the Syrian and Edomite dynasties, meaning the sun; so applied as the official title to the king, as supreme on earth as the sun is in the sky. It appears in Ben-hadad, son, i.e. worshipper, of Hadad; Hadad-ezer, helped by Hadad. It appears as Hadar. (See HADAR.) (Gen_25:15; compare 1Ch_1:30; 1Ch_1:50). Nicolaus of Damascus (Fragm. 31), friend of Augustus Caesar (Josephus, Ant. 7:5, sec. 2), confirms 2Sa_8:3 as to David's defeating Hadadezer or Hadarezer, king of Zobah, "when he went to recover his border at the river Euphrates"; Nicolaus says, "a certain Hadad, a native Syrian, had great power, ruling over Damascus and all Syria except. Phoenicia (this accords with 2Sa_8:5, 'the Syrians of Damascus came to support Hadadezer,' being his vassals); he contended against David king of Judea in many battles; in the last, which was by the Euphrates, he suffered defeat (making his third defeat: 2Sa_8:3; 2Sa_8:5; 2Sa_10:18), showing himself a prince of the greatest prowess."
1. Son of Ishmael (Gen_25:15). The Attaei, Attene, Chateni, on W. of Persian gulf, seem his descendants (Ptol. 6:7, section 15; Plin. 6:32). Hadad, a mountain belonging to TEMA on the borders of the Syrian desert N. of el-Medeenah, corresponds to the dwelling of this tribe.
2. King of Edom; conquered Midian on the field of Moab (Gen_36:35); Avith was his capital. (See AVITH.)
3. King of Edom (Pan was his capital: Gen_36:39); probably living when Moses wrote, for Moses does not record his death as he does that of his predecessors; last of the kings. In the later written 1Ch_1:50 Hadad's death is recorded. The dukes that follow were not successors, but hereditary sheikhs who chose one emir or king to preside. Hadad's death does not therefore, as Smith's Bible Dictionary supposes, mark a change to the dukedom. (See EDOM.) "Hadad could hardly have been living after the times of the kings of Israel, to which period those who consider Gen_36:31-48 an interpolation would assign the genealogy" (Speaker's Commentary).
4. Of the royal house of Edom (1Ki_11:14, etc.). In childhood escaped the massacre of every Edomite male by Joab, and fled into Egypt. Pharaoh gave him house, victuals, and land, and his wife Tahpenes the queen's sister in marriage, who bore him Genubath. At David's death, in spite of Pharaoh's entreaties he left Egypt for his own country. The Septuagint read Edom for Aram (Syria), 1Ki_11:25, thus making Hadad succeed in his attempt to regain rule over Edom, from whence he harassed Israel; but the Septuagint omits all as to Rezon, so that its authority is worth little here. Josephus (Ant. 8:7, section 6) reads as KJV; Hadad thus having failed to recover Edom joined Rezon in assailing Israel and received from him a portion of Syria; "he reigned over Syria" refers to Rezon, and is a repetition of verse 24.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Ha'dad. (mighty). Originally, the indigenous appellation of the sun, among the Syrians, and thence, transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form of Hadar. Gen_25:15; Gen_36:39 compared with 1Ch_1:30; 1Ch_1:50.
1. Son of Ishmael. Gen_25:15; 1Ch_1:30.
2. A king of Edom, who gained an important victory over the Midianites, on the field of Moab. Gen_36:35; 1Ch_1:46.
3. Also a king of Edom, with Pau for his capital. 1Ch_1:50.
4. A member of the royal house of Edom. 1Ki_11:14. Ff. In his childhood, he escaped the massacre under Joab, and fled, with a band of followers, into Egypt. Pharaoh, the predecessor of Solomon's father-in-law, treated him kindly, and gave him his sister-in-law in marriage. After David's death, Hadad resolved to attempt the recovery of his dominion. He left Egypt and returned to his own country.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
son of the king of East Edom, was carried into Egypt by his father's servants, when Joab, general of David's troops, extirpated the males of Edom. Hadad was then a child. The king of Egypt gave him a house, lands, and every necessary subsistence, and married him to the sister of Tahpenes, his queen. By her he had a son, named Genubath, whom Queen Tahpenes educated in Pharaoh's house with the king's children. Hadad being informed that David was dead, and that Joab was killed, desired leave to return into his own country. Pharaoh wished to detain him, but at last permitted his return to Edom. Here he began to raise disturbances against Solomon; but the Scripture does not mention particulars. Josephus says, that Hadad did not return to Edom till long after the death of David, when Solomon's affairs began to decline, by reason of his impieties. He also observes, that, not being able to engage the Edomites to revolt, because of the strong garrisons which Solomon had placed there, Hadad got together such people as were willing, and carried them to Razon, then in rebellion against Hadadezer, king of Syria. Razon received Hadad with joy, and assisted him in conquering part of Syria, where he reigned, and from whence he insulted Solomon's territories.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
hā?dad:
(1) (חדד, ḥădhadh, ?sharpness?): One of the twelve sons of Ishmael (Gen_25:15, where the King James Version, following a mistake in Hebrew text, has ?Hadar?; but ?Hadad? is found in parallel passage 1Ch_1:30; the Revised Version (British and American) reads ?Hadad? in both places).
(2) חדד, hădhadh): A king of Edom, son of Bedad (Gen_36:35, Gen_36:36 parallel 1Ch_1:46, 1Ch_1:47), ?who smote Midian in the field of Moab,? and whose ?city was Avith.?
(3) Another king of Edom, written ?Hadar? in Gen_36:39 by a copyist's mistake, but ?Hadad? in the parallel passage 1Ch_1:50, 1Ch_1:51. His city was Pau or Palestine.
(4) A member of the royal family of Edom in David's time, who as a child escaped Joab's slaughter of the Edomites, and fled to Egypt. On David's death he returned to Edom, where he made trouble for Solomon by stirring up the Edomites against the rule of Israel (1Ki_11:14-22, 1Ki_11:25).
(5) The supreme god of Syria, whose name is found in Scripture in the names of Syrian kings, Benhadad, Hadadezer. The god Hadad (= perhaps, ?maker of loud noise?) is mentioned in Assyrian inscriptions, and called on the monolith of Shalmaneser ?the god of Aleppo.? In the Assyrian inscriptions he is identified with the air-god Rammon or Rimmon. The union of the two names in Zec_12:11 suggests this identity, though the reference is uncertain, some regarding Hadadrimmon as the name of a place, others as the name of the god - ?Hadad (is) Rimmon.? The name ?Hadad? is found in various other forms: Adad, Dadu, and Dadda. See A. H. Sayce in HDB under the word ?Hadad.?
International Standard Bible Encyclopedia
PRINTER 1915.
Ha?dad (sharp) is equivalent to Adad, the name of the chief deity of the Syrians [ADAD], and borne, with or without additions, as a proper name, or more probably as a title, like 'Pharaoh' in Egypt, by several of the kings of Southern Syria.
Hadad, 1
Hadad, king of Edom, who defeated the Midianites in the intervening territory of Moab (Gen_36:35; 1Ch_1:46). This is the only one of the ancient kings of Edom whose exploits are recorded by Moses. Another king of Edom of the same name is mentioned in 1Ch_1:51.
Hadad, 2
Hadad, king of Syria, who reigned in Damascus at the time that David attacked and defeated Hadadezer, king of Zobah, whom he marched to assist, and shared in his defeat. This fact is recorded in 2Sa_8:5, but the name of the king is not given. It is supplied, however, by Josephus, who reports, after Nicolas of Damascus, that he carried succors to Hadadezer as far as the Euphrates, where David defeated them both.
Hadad, 3
Hadad, a young prince of the royal race of Edom, who, when his country was conquered by David, contrived, in the heat of the massacre committed by Joab, to escape with some of his father's servants, or rather was carried off by them into the land of Midian. Thence Hadad went into the desert of Paran, and eventually proceeded to Egypt. He was there most favorably received by the king, who assigned him an estate and establishment suited to his rank, and even gave him in marriage the sister of his own consort, by whom he had a son, who was brought up in the palace with the sons of Pharaoh. Hadad remained in Egypt till after the death of David and Joab, when he returned to his own country in the hope of recovering his father's throne (1Ki_11:14-22). The Scripture does not record the result of this attempt further than by mentioning him as one of the troublers of Solomon's reign, which implies some measure of success.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Hadad
a name which occurs with considerable confusion of form in the Heb. The proper orthography seems to be הֲדִד, Hadad' (according to Gesenius from an Arab. root signifying to break forth into shouts; but Furst makes it =שִׁדִּי, A Mighty), which appears in Gen_36:35-36; 1Ch_1:46-47; 1Ch_1:50-51 (in all which passages it is rendered by the Sept. Α᾿δάδ, and Vulg. Adad), and in 1Ki_11:14-25 (where the Sept. has Α᾿δάρ,Vulg. Adad). The other forms are חֲדִד, Chadad'(1Ch_1:30; Sept. ΧοδάδVulg. Hadad), הֲדִר, Hadar'(Genesis 26:39; Sept. Α᾿ράδ, Vulg. Adar, Engl. Hadar), חֲדִר, Chadar'(Gen_25:15; Sept Χοδάν, Vulg. and Engl. Hadar), and אֲדִד, Adad'(1Ki_11:17; Sept. Α᾿δάρ,Vulg. Adad). It was the name of a Syrian idol, and was thence transferred to the king, as the highest of earthly authorities, in the forms Hadad, Ben-hadad (worshipper of Hadad), and Hadad-ezer (assisted by Hadad, Gesenius, Thesaur. p. 218). The title appears to have been an official one, like Pharaoh; and perhaps it is so used by Nicolaus Damascenus, as quoted by Josephus (Ant. 7:5, 2), in reference to the Syrian king who aided Hadadezer (2Sa_8:5). Josephus appears to have used the name in the same sense, where he substitutes it for Benhadad (Ant. 9, 8, 7, compared with 2Ki_13:24). SEE HADAD-RIMMON.
1. ADAD SEE ADAD (q.v.) is the indigenous name of the chief deity of the Syrians, the sun, according to Macrobius (Saturnal. 1, 23). Moreover, Pliny (Hist. Nat. 37, 11, 71), speaking of remarkable stones named after parts of the body, mentions some called Adadunephros, ejusdem oculus ac digitus dei; and adds, et hic colitur a Syris. He is also called ῎Αδωδος βασιλεὺς θεῶν by Philo Byblius (in Eusebii Praepar. Evan. i, 10). The passage of Hesychius which Harduin adduces in his note to Pliny concerning the worship of this god by the Phrygians, Jablonski declares to be inadmissible (De Linzq. Lycaonica, p. 64).
This Syrian deity claims some notice here, because his name is most probably an element in the names of the Syrian kings Benhadad and Hadadezer. Moreover, several of the older commentators have endeavored to find this deity in Isa_66:17; either by altering the text there to suit the name given by Macrobius, or by adapting the name he gives to his interpretation and to the reading of the Hebrew, so as to male that extract bear testimony to a god Achad (q.v.). Michaelis has argued at some length against both these views; and the modern commentators, such as Gesenius, Hitzig, Bottcher (in Proben Altest. Schrifterkldr.), and Ewald, do not admit the name of any deity in that passage.
2. HADAIR SEE HADAIR (q.v.), one of the sons of Ishmael (Gen_25:15; 1Ch_1:30). His descendants probably occupied the western coast of the Persian Gulf, where the names Attaei (Ptol. 6:7, § 15), Attene, and Chateni (Plin. 6:32) bear affinity to the original name. SEE ARABIA.
3. HADAD, king of Edom, the son of Bedad, and successor of Husham: he established his court at Avith, and defeated the Midianites in the intervening territory of Moab (Gen_36:35; 1Ch_1:46). This is the only one of the ancient kings of Edom whose exploits are recorded by Moses. B.C. ante 1618. SEE AVITH.
4. HADAD, another king of Edom, successor of BaalHanon: he established his palace at Pal, and his wife's name was Mehetebel (1Ch_1:50). He is called HADAR in Gen_36:39. From the fact that with him the list of these Edomitish kings closes, it may be conjectured (Turner's Companion to Genesis, p. 326) that he lived about the time of the Exode, and in that case he may be the identical king of Edom who refused a passage to the Israelites (Num_20:14). B.C. prob. 1619; certainly ante 1093. SEE PA.
5. ADAD, a king of Syria, who reigned in Damascus at the time that David attacked end defeated Hadadezer, king of Zobah, whom he marched to assist, and in whose defeat he shared. B.C. cir..1040. This fact is recorded in 2Sa_8:5, but the name of the king is not given. It is supplied, however, by Josephus (Ant. 7, 5, 2), who reports, after Nicolas of Damascus, that he carried succors to Hadadezer as far as the Euphrates, where David defeated them both; and adds other particulars respecting his fame.
6. HADAD, a young prince of the royal race of Edom, who, when his country was conquered by David, contrived, in the heat of the massacre committed by Joab, to escape with some of his father's servants, or, rather, was carried off by them into the land of Midian. B.C. cir. 1040. Thence Hadad went into the desert of Paran (Midian, 2Sa_8:18), and eventually proceeded to Egypt (1Ki_11:14 sq.; in 1Ki_11:17 the name is given in the mutilated form אֲדִד). He was there most favorably received by the king, who assigned him an estate and establishment suited to his rank, and even gave him in marriage the sister of his own consort, by whom he had a son, who was brought up in the palace with the sons of Pharaoh. Hadad remained in Egypt till after the death of David and Joab, when, although dissuaded by Pharaoh, he returned to his own country in the hope of recovering his father's throne (1Ki_11:21-22). B.C. cir. 1012. The Scripture does not record the result of this attempt further than by mentioning him as one of the troublers of Solomon's reign, which implies some measure of success (see Kitto's Daily Bible Illust. ad loc.). After relating these facts the text goes on to mention another enemy of Solomon, named Rezin, and then adds (1Ki_11:25) that this was besides the mischief that Hadad did; and he abhorred Israel, and reigned over Syria.
Our version seems to make this apply to Rezin; but the Sept. refers it to Hadad, reading אדום, Ediom, instead of ארם, Aram or Syria, and the sense would certainly be improved by this reading, inasmuch as it supplies an apparent omission; for without it we only know that Hadad left Egypt for Edom, and not how he succeeded there, or how he was able to trouble Solomon. The history of Hadad is certainly very obscure. Adopting the Sept. reading, some conclude that Pharaoh used his interest with Solomon to allow Hadad to reign as a tributary prince, and that he ultimately asserted his independence. Josephus, however, seems to have read the Hebrew as our version does, Syria, not Edom. He says (Ant. 8:7, 6) that Hadad, on his arrival in Edom, found the territory too strongly garrisoned by Solomon's troops to afford any hope of success. He therefore proceeded with a party of adherents to Syria, where he was well received by Rezin, then at the head of a band of robbers, and with his assistance seized upon a part of Syria and reigned there. If this be correct, it must have been a different part of Syria from that in which Rezin himself reigned, for it is certain, from 1Ki_11:24, that he (Rezin) did reign in Damascus. Carrieres supposes that Hadad reigned in Syria after the death of Rezin; and it might reconcile apparent discrepancies to suppose that two kingdoms were established (there were more previously), both of which, after the death of Rezin, were consolidated under Hadad. That Hadad was really king of Syria seems to be rather corroborated by the fact that every subsequent king of Syria is, in the Scripture, called Ben-Hadad; son of Hadad, and in Josephus simply Hadad, which seems to denote that the founder of the dynasty was called by this name., We may observe that, whether we read Aram or Edom, it must be understood as applying to Hadad, not to Rezin (Pictorial Bible, on 2Ki_11:14). Kitto. The identity of name suggests a common origin between the Edomitish and Syrian dynasties. Josephus, in the outset of his account, appears to call this Hadad by the name of Ader. In any case, however, the preceding must be regarded as distinct persons from each other (see Hengstenberg, Pentateuch, 2, 288), the last probably being the son, or, rather, grandson of No. 5. SEE SYRIA.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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