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 Haaladbaal-Rim»wn, "Hadad, lord of (the place) Rim= mon." 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 Sisem'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. 2b), 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 SyrianAramean 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 Had ad

and Rimmon. GEO. W. GILMORE.

109

Bibliography: On Hadadrimmon: W. W. von Baudissin,

Studien Sur semitdschen Relvionapaehiehts, i. 293-325, of. ii. 215, Leipsic, 1876-78; DB, ii. 274; EB, ii. 1930-31; JE, vi. 130. On the location of Megiddo and ifiaxImianopolis: Roland, Palmetina, pp. 873, 893-895, Utrecht, 1714; Robinson, Researches, vol. iii; g. von Raumer, Paldstina, pp. 448-448, Leipsic, 1880; C. R. Conder, in PEF, Quarterly Statement, 1877, pp. 13-30, cf. 190-192; F. Buhl, Geographie des alten PaUakaa,-pp. 208-209, Tübingen, 1896. On Rummane, V. Gudrin, Description pfraphique, historique . . . de is PaleAna, 11. ii. 228-230, Paris, 1875.