Hook
Hook
Is the rendering in the Auth. Vers. of the following terms in the original. SEE FISH-HOOK; SEE FLESH-HOOK; SEE PRUNING-HOOK. The idea of a thorn enters into the etymology of several of them, probably because a thorn, hooked or straight, was the earliest instrument of this kind. Tacitus thus describes the dress of the ancient Germans. A loose mantle fastened with a clasp, or, when that cannot be had, with a thorn (Germ. 17). SEE THORN.
1. , chach (lit. a thorn), a ring inserted in the nostrils of animals, to which a cord was fastened in order to lead them about or tame them (2Ki 19:28; Isa 37:29; Eze 29:4; Eze 38:4; compare Job 40:26); also a chain for a captive (Eze 19:4; Eze 19:9), and bracelets for females (Exo 25:22, where others a nose-ring, others a clasp for fastening the dress). In the first two of the above passages, Jehovah intimates his absolute control over Sennacherib by an allusion to the practice of leading buffaloes, camels, dromedaries, etc., by means of a cord, or of a cord attached to a ring, passed through the nostrils (Shaw, Travels, p. 167-8, 2nd ed.). Such a ring is oftentimes placed through the nose of a bull, and is likewise used in the East for leading about lions, camels, and other animals. A similar method was adopted for leading prisoners, as in the case of Manasseh, who was led with rings (2Ch 33:11). An illustration of this practice is found in a bas-relief discovered at Khorsabad (Layard, 2, 376; see also the cut under EYE). The term is used in a similar sense in Job 40:24 (A.V. bore his nose with a gin. margin). Another form of the same term, (A.V. thorn), is likewise properly a ring placed through the mouth of a large fish, and attached by a cord () to a stake for the purpose of keeping it alive in the water (Job 41:2); the word meaning the cord is rendered hook in the A.V. See below.
2. The cognate word , chakkah’, means a fishhook (Job 41:1, angle; Isa 19:8; Hab 1:15). This passage in Job has occasioned the following speculations (see, for instance, Harris’s Nat. Hist. of the Bible, art. Leviathal, London 1825). It has been assumed that Bochart has completely proved the Leviathan to mean the crocodile (Rosenmller on Bochart, 3, 737, etc., 769, etc., Lips. 1796). Herodotus has then been quoted, where he relates that the Egyptians near Lake Maeris select a crocodile, render him tame, and suspend ornaments to his ears, and sometimes gems of great value; his fore feet being adorned with bracelets (2, 69); and the mummies of crocodiles, having their ears thus bored, have been discovered (Kenrick’s Egypt of Herodotus, p. 97, London 1841). Hence it is concluded that this passage in Job refers to the facts mentioned by Herodotus; and, doubtless, the terms employed, especially by the Sept. and Vulg., and the third and following verses, favor the supposition, for there the captive is represented as suppliant and obsequious, in a state of security and servitude, and the object of diversion, played with as with a bird, and serving for the sport of maidens.
Herodotus is further quoted to show that in his time the Egyptians captured the crocodile with a hook (),with which ( ) he was drawn ashore; and accounts are certainly given by modern travelers of the continuance of this practice (Maillet, Descrip. d’Egypte, 2, 127, ed. Hag., 1740). But does not the entire description go upon the supposition of the impossibility of so treating Leviathan? Supposing the allusions to be correctly interpreted, is it not as much as to say, Canst thou treat him as thou canst treat the crocodile and other fierce creatures? Dr. Lee has, indeed, given reasons which render it doubtful, at least, whether the leviathan does mean the crocodile in this passage, or whether it does not mean some species of whale, as was formerly supposed the Delphinus orca communis or common grampus, found in the Mediterranean, the Red Sea, and also in the Nile. (See his examination of Bochart’s reasonings, etc., in Translation and Notes on Job, p. 197 and 529-539, London 1837). So the above term in Ezekiel 29 : I will put my hooks in thy jaws, and I will cause thee to come up out of the midst of thy rivers, where the prophet foretells the destruction of Pharaoh, king of Egypt, by allusions to the destruction, possibly, of a crocodile, the symbol of Egypt. Thus Pliny (Hist. Nat. 8, 25) states, that the Tentyritee (inhabitants of Egypt) followed the crocodile, swimming after it in the river, sprung upon its back, thrust a bar into its mouth; which being held by its two extremities, serves as a bit, and enables them to brace it on shore (comp. Eze 29:3-4). Strabo relates that the; Tentyritae displayed their feats before the Romans (17 560, ed. Casaub.). SEE LEVIATHAN.
3. , vav, a peg or pin, upon which the curtains of the Tabernacle were hung, springing out of the capitals(Exo 26:32, etc.). The Sept. and Jerome seem to, have understood the capitals of the pillars; and it has been urged that this is more likely to be the meaning than hooks, especially as 1775 shekels of silver were used in making these for the pillars, overlaying the chapiters, and filleting them (ch. 38, 28), and that the hooks are really the , taches (Exo 26:6; Exo 26:11; Exo 26:33; Exo 26:35; Exo 39:33). Yet the Sept. also renders , , rings or clasps (Exo 27:10-11, and , Exo 38:17; Exo 38:19); and from a comparison of these, two latter passages, it would seem that these hooks, or rather tenters, rose out of the chapiters or heads of the pillars. The word seems to have given name to the letter in the Hebrew alphabet, possibly from a similarity of the form in which the latter appears in the Greek Digamma, to that of a hook. Mr. Paine (Solomon’s Temple, etc., p. 25) regards these hooks as having been rather pins driven into the heads of the pillars, and thus projecting upward from them like a small tenon, upon which the silver rods were slipped by means of a small hole or eye in the latter. This would serve: to keep the pillars together. SEE TABERNACLE.
4. , tsinnah’ (lit. thorn), Afish-hook (Amo 4:2; elsewhere a shield). SEE FISHING, etc.; SEE ANGLE.
In the same verse, , siroth’, fish-hooks,’ where both Sept. and Vulg. seem to have taken in. the sense of a pot or caldron instead of a fish-hook. SEE CALDRON.
5. , mazleg’ (1Sa 2:13-14), flesh-hook, and the , the flesh-hooks (Exo 27:3, and elsewhere). This was evidently in the first passage a. trident of three teeth, a kind of fork, etc., for turningthe sacrifices on the fire, and for collecting fragments, etc. SEE FLESH-HOOK.
6. , mazmeroth’ (Isa 2:4, and elsewhere),. beat their spears into pruning-hooks (, falces). The Roman poets have the same metaphor (Martial, 14:34, Falx ex ense). In Mic 4:3, in ligones, weeding-hooks, or shovels, spades, etc. Joel reverses the metaphor pruning-hooks into spears (3, 10, ligo-nes); and so Ovid (Fasti, 1, 697, in pila ligones). SEE-PRUNING-HOOK.
7. Doubtful is , shephatta’yim, stalls for cattle: (pots, Psa 48:13), also the cedar beams in the Temple court with hooks for flaying the victims (Eze 40:43). Other meanings given are ledges (Vulg. la- bia), or eaves, as though the word were pens for keeping the animals previous to their being slaughtered; hearthstones, as in the margin of the A.V.; and lastly, gutters to receive and carry off the blood from the slaughtered animals. Gesenius (Thesaur. p. 1470) explains the term as signifying stalls in the courts of the Temple where the sacrificial victims were fastened: our translators give in the margin andirons, or the two hearthstones. The Sept. seems equally at a loss, ; as also Jerome, who renders it labia. Schlcusner pronounces to be a barbarous word formed from , and understands epistylium, a little pillar set on another, and capitellum, columned. The Chaldee renders , short posts in the house of the slaughterers on which to suspend the sacrifices. Dr. Lightfoot, in his chapter on the altar, the rings, and the laver, observes, On the north side of the altar were six orders of rings, each of which contained six, at which they killed the sacrifices. Near by were low pillars set up, upon which were laid overthwart beams of cedar; on these were fastened rows of hooks, on which the sacrifices were hung; and they were flayed on marble tables, which were between these pillars (see vers. 41, 42; Works, vol. 11, ch. 20, 14, London 1684-5-6). SEE TEMPLE.
8. Obviously an incorrect rendering for , ag-mon’, a rush-rope, used for binding animals, perhaps by means of the ring in their nose (Job 41:2; elsewhere rush or caldron). SEE FLAG.
9. Finally, in 2Ma 13:2 is rendered armed with hooks, referring to the scythe-armed chariots of the ancients. SEE CHARIOT.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Hook
(1.) Heb. hah, a “ring” inserted in the nostrils of animals to which a cord was fastened for the purpose of restraining them (2 Kings 19:28; Isa. 37:28, 29; Ezek. 29:4; 38:4). “The Orientals make use of this contrivance for curbing their work-beasts…When a beast becomes unruly they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that after a few repetitions he fails not to become quite tractable whenever he begins to feel it” (Michaelis). So God’s agents are never beyond his control.
(2.) Hakkah, a fish “hook” (Job 41:2, Heb. Text, 40:25; Isa. 19:8; Hab. 1:15).
(3.) Vav, a “peg” on which the curtains of the tabernacle were hung (Ex. 26:32).
(4.) Tsinnah, a fish-hooks (Amos 4:2).
(5.) Mazleg, flesh-hooks (1 Sam. 2:13, 14), a kind of fork with three teeth for turning the sacrifices on the fire, etc.
(6.) Mazmeroth, pruning-hooks (Isa. 2:4; Joel 3:10).
(7.) ‘Agmon (Job 41:2, Heb. Text 40:26), incorrectly rendered in the Authorized Version. Properly a rush-rope for binding animals, as in Revised Version margin.
Fuente: Easton’s Bible Dictionary
Hook
For fishing (Amo 4:2). In Job 41:2 translated, “canst thou put a rush rope into his nose? or bore his jaw through with a hook?” or ring attached by a cord to a stake; such rings were put through the mouth of a fish to keep it secure, yet alive, in the water. Wild beasts were led about by the same means. Eze 19:4, “they brought him with chains,” rather hooks such as were fastened in a wild beast’s nose. So in the Assyrian remains at Khorsabad captives are represented with a hook in the nose or upper lip, and a cord attached in the king’s hand.
So God threatens the Assyrian king himself. with retribution in kind, “I will put My hook in thy nose” (Isa 37:29), as thou didst to others. So the last antichrist shall fare, of whom Sennacherib is type (Eze 38:4). So 2Ch 33:11, “in the thorns,” rather perhaps “the captains of the host of the king of Assyria took Manasseh with hooks” or “rings” passed through his lips (Maurer). Might not the “thorns” be the instrument of chastising him, just as it was that used by Gideon upon the elders of Succoth (Jdg 8:7; Jdg 8:16)? In Eze 40:43 the “hooks” are “fastened” in the walls to hang the meat from for roasting, or else to hang up animals to flay them.
Fuente: Fausset’s Bible Dictionary
Hook
HOOK.See Fish.
Fuente: A Dictionary Of Christ And The Gospels
Hook
HOOK.1. vav, a book or ring with a spike driven into wood (Exo 26:32 etc.). 2. Isa 19:8, Job 41:1, Amo 4:2, Mat 17:27. The hook used in fishing was of course attached to a line, but whether the latter was simply held in the hand or was attached to a rod cannot be decided.
Fuente: Hastings’ Dictionary of the Bible
Hook
hook: (1) , hakkah, is rendered fishhook in Job 41:1 the Revised Version (British and American) (the King James Version hook). the Revised Version (British and American) is correct here and should have used the same translation for the same word in Isa 19:8; Hab 1:15, instead Of retaining AV’s angle. Similarly in Amo 4:2, , cinnah, and , sroth dughah, appear to be synonyms for fishhook, although the former may mean the barb of a fisher’s spear. In the New Testament fishhook occurs in Mat 17:27 (, agkistron). (2) The flesh-hook. (, mazlegh, , mizlaghah) of Exo 27:3, etc., was probably a small pitchfork, with two or three tines. (3) The pruning-hook (, mazmerah), used in the culture of the vine (Isa 18:5), was a sickle-shaped knife, small enough to be made from the metal of a spear-point (Isa 2:4; Joe 3:10; Mic 4:3). (4) , waw, is the name given the supports of certain hangings of the tabernacle (Exo 26:32, etc.). Their form is entirely obscure. (5) , hah, is rendered hook in 2Ki 19:28 = Isa 37:29; Eze 29:4; Eze 38:4, and Eze 19:4, Eze 19:9 the Revised Version (British and American) (the King James Version chain). A ring (compare Exo 35:22), put in the nose of a tamed beast and through which a rope is passed to lead him, is probably meant. (6) , ‘aghmon, is rendered hook in Job 41:2 the King James Version, but should be a rope of rushes or rush-fiber as in the Revised Version (British and American), or, simply, a rush (on which small fish are strung). (7) , hoah, is hook in Job 41:2 the Revised Version (British and American) (the King James Version thorn, perhaps right) and 2Ch 33:11 the Revised Version margin (text chains, Ay thorns,). On both verses see the commentaries (8) , shephattayim, is hooks in Eze 40:43 (the Revised Version margin ledges), but the meaning of this word is completely unknown, and hook is a mere guess.
Fuente: International Standard Bible Encyclopedia
Hook
Several Hebrew words are so rendered in the English Version.
Hook, 1
Hook (2Ki 19:28), ‘I will put my hook in thy nose.’ The parallel passage (Isa 37:29) the Sept. reads ‘I will put my muzzle, halter, or noose,’ etc. Jehovah here intimates his absolute control over Sennacherib, by an allusion to the practice of leading buffaloes, camels, dromedaries, etc. by means of a cord, or of a cord attached to a ring, passed through the nostrils. Job 41:1 ‘Canst thou draw out Leviathan with a hook? or his tongue with a cord which thou lettest down? Canst thou place a reed-cord in his nose, or bore through his cheek with a thorn?’ (clasp, or possibly bracelet, etc.). ‘Wilt thou draw out a dragon with a hook? Wilt thou bind a band about his nose? Wilt thou fasten a ring in his nose, or bore his lip with a bracelet?’ This passage in Job has undergone the following speculations. It has been assumed, that Bochart has completely proved the Leviathan to mean the crocodile. Herodotus has then been quoted, where he relates that the Egyptians near Lake Mris select a crocodile, render him tame, and suspend ornaments to his ears, and sometimes gems of great value; his fore-feet being adorned with bracelets (ii. 69); and the mummies of crocodiles, having their ears thus bored, have been discovered. Hence it is concluded that this passage in Job refers to the facts mentioned by Herodotus; and, doubtless, the terms employed, especially by the Sept. and Vulg., and the third and following verses, favor the supposition; for there the captive is represented as suppliant and obsequious, in a state of security and servitude, and the object of diversion, ‘played with’ as with a bird, and serving for the sport of maidens. Herodotus is further quoted to show that in his time the Egyptians captured the crocodile with a hook, and with which he was drawn ashore; and accounts are certainly given by modern travelers of the continuance of this practice. But does not the entire description go upon the supposition of the impossibility of so treating Leviathan? Supposing the allusions to be correctly interpreted, is it not as much as to say, ‘Canst thou treat him as thou canst treat the crocodile and other fierce creatures? Dr. Lee has, indeed, given reasons which render it doubtful, at least, whether the leviathan does mean the crocodile in this passage, or whether it does not mean some species of whale, as was formerly supposed; the common grampus, found in the Mediterranean, the Red Sea, and also in the Nile [LEVIATHAN]. Eze 29:4, ‘I will put my hooks in thy jaws,’ etc.; ‘and I will cause thee to come up out of the midst of thy rivers,’where the prophet foretells the destruction of Pharaoh, king of Egypt, by allusions to the destruction, possibly, of a crocodile, the symbol of Egypt. Thus Pliny states, that the Tentyrit (inhabitants of Egypt) followed the crocodile, swimming after it in the river, sprung upon its back, thrust a bar into its mouth, which, being held by its two extremities, serves as a bit, and enables them to force it on shore (comp. Eze 29:3-4).
Hook, 2
Hook (Exo 26:32; Exo 26:37; Exo 38:19), ‘hooks,’ where the Sept. and Jerome seem to have understood the capitals of the pillar and it has been urged that this is more likely to be the meaning than hooks, especially as 1775 shekels of silver were used in making them for the pillars, overlaying the chapiters, and filleting them (Exo 38:28); and that the hooks are really the taches (Exo 26:6; Exo 26:11; Exo 26:33; Exo 26:35; Exo 39:33). Yet the Sept. also renders the word ‘rings’ or ‘clasps’ (Exo 27:10-11; Exo 38:17; Exo 38:19); and from a comparison of these two latter passages it would seem that these hooks, or rather tenters, rose out of the chapiters or heads of the pillars.
Hook, 3
Hook (1Sa 2:13-14), ‘flesh-hook.’ This was evidently a trident ‘of three teeth,’ a kind of fork, etc. for turning the sacrifices on the fire, and for collecting fragments, etc. (2) (Isa 2:4, and elsewhere) ‘beat their spears into pruning-hooks.’ In Mic 4:3, weeding-hooks, or shovels, spades, etc. Joel reverses the metaphor ‘pruning-hooks into spears’ (Mic 4:3). (3) (Eze 40:43), ‘hooks,’ which Gesenius explains stalls in the courts of the Temple, where the sacrificial victims were fastened: our translators give in the margin ‘andirons, or the two hearth-stones.’ Dr. Lightfoot, in his chapter ‘on the altar, the rings, and the laver,’ observes, ‘On the north side of the altar were six orders of rings, each of which contained six, at which they killed the sacrifices. Nearby were low pillars set up, upon which were laid overthwart beams of cedar; on these were fastened rows of hooks, on which the sacrifices were hung; and they were flayed on marble tables, which were between these pillars.’
Fuente: Popular Cyclopedia Biblical Literature
Hook
Hook. See Hooks.
Fuente: Smith’s Bible Dictionary
Hook
“a fish-hook” (from ankos, “a bend;” Lat. angulus; Eng., “anchor” and “angle” are akin), is used in Mat 17:27. In the Sept., 2Ki 19:28; Job 40:20; Isa 19:8; Eze 32:3; Hab 1:15.