Due to the nature of this etext, the illustrated portions of this Dictionary have not been included.
Alpha, the first letter of the Greek alphabet, as Omega is the
last. These letters occur in the text of
The eldest son of Amram and Jochebed, a daughter of Levi (
When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister’s husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (17:8-13).
Afterwards, when encamped before Sinai, and when Moses at the
command of God ascended the mount to receive the tables of the
law, Aaron and his two sons, Nadab and Abihu, along with seventy
of the elders of Israel, were permitted to accompany him part of
the way, and to behold afar off the manifestation of the glory
of Israel’s God (
On the mount, Moses received instructions regarding the system
of worship which was to be set up among the people; and in
accordance therewith Aaron and his sons were consecrated to the
priest’s office (
When Israel had reached Hazeroth, in “the wilderness of
Paran,” Aaron joined with his sister Miriam in murmuring against
Moses, “because of the Ethiopian woman whom he had married,”
probably after the death of Zipporah. But the Lord vindicated
his servant Moses, and punished Miriam with leprosy (
Twenty years after this, when the children of Israel were
encamped in the wilderness of Paran, Korah, Dathan, and Abiram
conspired against Aaron and his sons; but a fearful judgment
from God fell upon them, and they were destroyed, and the next
day thousands of the people also perished by a fierce
pestilence, the ravages of which were only stayed by the
interposition of Aaron (
Aaron was implicated in the sin of his brother at Meribah
(
The Arabs still show with veneration the traditionary site of Aaron’s grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous stories regarding him.
He was the first anointed priest. His descendants, “the house
of Aaron,” constituted the priesthood in general. In the time of
David they were very numerous (
The descendants of Aaron, and therefore priests. Jehoiada, the
father of Benaiah, led 3,700 Aaronites as “fighting men” to the
support of David at Hebron (
Destruction, the Hebrew name (equivalent to the Greek Apollyon,
i.e., destroyer) of “the angel of the bottomless pit” (
One of the seven eunuchs in Ahasuerus’s court (
Stony (Heb. marg. “Amanah,” perennial), the chief river of
Damascus (
Regions beyond; i.e., on the east of Jordan, a mountain, or
rather a mountain-chain, over against Jericho, to the east and
south-east of the Dead Sea, in the land of Moab. From “the top
of Pisgah”, i.e., Mount Nebo (q.v.), one of its summits, Moses
surveyed the Promised Land (
This Syriac or Chaldee word is found three times in the New
Testament (
Servant. (1.) The father of Adoniram, whom Solomon set over the
tribute (
(2.) A Levite of the family of Jeduthun (
Servant of God, (
My servant. (1.)
Servant of God, (
Servile. (1.) The son of Hillel, a Pirathonite, the tenth judge
of Israel (
(2.) The first-born of Gibeon of the tribe of Benjamin (
(3.) The son of Micah, one of those whom Josiah sent to the
prophetess Huldah to ascertain from her the meaning of the
recently discovered book of the law (
(4.) One of the “sons” of Shashak (
This is the name also of a Levitical town of the Gershonites,
in the tribe of Asher (
Servant of Nego=Nebo, the Chaldee name given to Azariah, one of
Daniel’s three companions (
(Heb. Hebhel), a breath, or vanity, the second son of Adam and
Eve. He was put to death by his brother Cain (
Abel (Heb. ‘abhel), lamentation (
Abel (Heb. ‘abhel), a grassy place, a meadow. This word enters into the composition of the following words:
Meadow of the house of Maachah, a city in the north of
Palestine, in the neighbourhood of Dan and Ijon, in the tribe of
Naphtali. It was a place of considerable strength and
importance. It is called a “mother in Israel”, i.e., a
metropolis (
(
Meadow of dancing, or the dancing-meadow, the birth-place and
residence of the prophet Elisha, not far from Beth-shean (
Meadow of Egypt, or mourning of Egypt, a place “beyond,” i.e.,
on the west of Jordan, at the “threshing-floor of Atad.” Here
the Egyptians mourned seventy days for Jacob (
Meadow of the acacias, frequently called simply “Shittim” (
Tin, or white, a town in the tribe of Issachar (
My father is the Lord, the Greek form of Abijah, or Abijam
(
Father of strength; i.e., “valiant”, one of David’s body-guard
of thirty mighty men (
Father of gathering; the gatherer, the youngest of the three
sons of Korah the Levite, head of a family of Korhites (
Father of abundance, or my father excels, the son of Ahimelech
the high priest. He was the tenth high priest, and the fourth in
descent from Eli. When his father was slain with the priests of
Nob, he escaped, and bearing with him the ephod, he joined
David, who was then in the cave of Adullam (
An ear of corn, the month of newly-ripened grain (
Or Abi’dah, father of knowledge; knowing, one of the five sons
of Midian, who was the son of Abraham by Keturah (
Father of judgment; judge, head of the tribe of Benjamin at the
Exodus (
Father of help; i.e., “helpful.” (1.) The second of the three
sons of Hammoleketh, the sister of Gilead. He was the grandson
of Manasseh (
(2.) One of David’s thirty warriors (
(3.) The prince of the tribe of Dan at the Exodus (
Father (i.e., “possessor”) of God = “pious.” (1.) The son of
Zeror and father of Ner, who was the grandfather of Saul (
Father of help, a descendant of Abiezer (
Father (i.e., “leader”) of the dance, or “of joy.” (1.) The
sister of David, and wife of Jether an Ishmaelite (
(2.) The wife of the churlish Nabal, who dwelt in the district
of Carmel (
Father of might. (1.)
(4.) The second wife of King Rehoboam (
(5.) The father of Esther and uncle of Mordecai (
Father of Him; i.e., “worshipper of God”, the second of the sons
of Aaron (
Father (i.e., “possessor”) of renown. (1.) One of the sons of
Bela, the son of Benjamin (
(2.) A descendant of Zerubbabel and father of Eliakim (
Father (i.e., “possessor or worshipper”) of Jehovah. (1.)
(3.) The second son of Samuel (
(4.) A descendant of Eleazar, the son of Aaron, a chief of one
of the twenty-four orders into which the priesthood was divided
by David (
(5.) The son of Rehoboam, whom he succeeded on the throne of
Judah (
(6.) A son of Jeroboam, the first king of Israel. On account
of his severe illness when a youth, his father sent his wife to
consult the prophet Ahijah regarding his recovery. The prophet,
though blind with old age, knew the wife of Jeroboam as soon as
she approached, and under a divine impulse he announced to her
that inasmuch as in Abijah alone of all the house of Jeroboam
there was found “some good thing toward the Lord,” he only would
come to his grave in peace. As his mother crossed the threshold
of the door on her return, the youth died, and “all Israel
mourned for him” (
(7.) The daughter of Zechariah (
(8.) One of the sons of Becher, the son of Benjamin (
Father of the sea; i.e., “seaman” the name always used in Kings
of the king of Judah, the son of Rehoboam, elsewhere called
Abijah (
A plain, a district lying on the east slope of the Anti-Lebanon
range; so called from its chief town, Abila (
Father of Mael, one of the sons or descendants of Joktan, in
Northern Arabia (
My father a king, or father of a king, a common name of the
Philistine kings, as “Pharaoh” was of the Egyptian kings. (1.)
The Philistine king of Gerar in the time of Abraham (
(2.) A king of Gerar in the time of Isaac, probably the son of
the preceeding (
(3.) A son of Gideon (
(4.) The son of Abiathar, and high priest in the time of David
(
Father of nobleness; i.e., “noble.” (1.) A Levite of
Kirjath-jearim, in whose house the ark of the covenant was
deposited after having been brought back from the land of the
Philistines (
(2.) The second of the eight sons of Jesse (
(3.) One of Saul’s sons, who peristed with his father in the
battle of Gilboa (
(4.) One of Solomon’s officers, who “provided victuals for the
king and his household.” He presided, for this purpose, over the
district of Dor (
Father of kindness, the father of Barak (
Father of height; i.e., “proud.” (1.) One of the sons of Eliab,
who joined Korah in the conspiracy against Moses and Aaron. He
and all the conspirators, with their families and possessions
(except the children of Korah), were swallowed up by an
earthquake (
(2.) The eldest son of Hiel the Bethelite, who perished
prematurely in consequence of his father’s undertaking to
rebuild Jericho (
Father of (i.e., “given to”) error, a young woman of Shunem,
distinguished for her beauty. She was chosen to minister to
David in his old age. She became his wife (
Father of (i.e., “desirous of”) a gift, the eldest son of
Zeruiah, David’s sister. He was the brother of Joab and Asahel
(
Father of welfare; i.e., “fortunate.” (1.) The grandson of
Benjamin (
(2.) The son of Phinehas the high priest (
Father of the wall; i.e., “mason”, one of the two sons of
Shammai of the tribe of Judah (
Father of dew; i.e., “fresh”, David’s fifth wife (
Father of goodness, a Benjamite (
(
Or washing, was practised, (1.) When a person was initiated into
a higher state: e.g., when Aaron and his sons were set apart to
the priest’s office, they were washed with water previous to
their investiture with the priestly robes (
(2.) Before the priests approached the altar of God, they were
required, on pain of death, to wash their hands and their feet
to cleanse them from the soil of common life (
(3.) There were washings prescribed for the purpose of
cleansing from positive defilement contracted by particular
acts. Of such washings eleven different species are prescribed
in the Levitical law (
(4.) A fourth class of ablutions is mentioned, by which a
person purified or absolved himself from the guilt of some
particular act. For example, the elders of the nearest village
where some murder was committed were required, when the murderer
was unknown, to wash their hands over the expiatory heifer which
was beheaded, and in doing so to say, “Our hands have not shed
this blood, neither have our eyes seen it” (
The Pharisees carried the practice of ablution to great
excess, thereby claiming extraordinary purity (
Father of light; i.e., “enlightening”, the son of Ner and uncle
of Saul. He was commander-in-chief of Saul’s army (
Being rebuked by Ish-bosheth for the impropriety of taking to
wife Rizpah, who had been a concubine of King Saul, he found an
excuse for going over to the side of David, whom he now
professed to regard as anointed by the Lord to reign over all
Israel. David received him favourably, and promised that he
would have command of the armies. At this time Joab was absent
from Hebron, but on his return he found what had happened. Abner
had just left the city; but Joab by a stratagem recalled him,
and meeting him at the gate of the city on his return, thrust
him through with his sword (
This word is used, (1.) To express the idea that the Egyptians
considered themselves as defiled when they ate with strangers
(
(2.) Every shepherd was “an abomination” unto the Egyptians
(
(3.) Pharaoh was so moved by the fourth plague, that while he
refused the demand of Moses, he offered a compromise, granting
to the Israelites permission to hold their festival and offer
their sacrifices in Egypt. This permission could not be
accepted, because Moses said they would have to sacrifice “the
abomination of the Egyptians” (
(4.) Daniel (11:31), in that section of his prophecies which
is generally interpreted as referring to the fearful calamities
that were to fall on the Jews in the time of Antiochus
Epiphanes, says, “And they shall place the abomination that
maketh desolate.” Antiochus Epiphanes caused an altar to be
erected on the altar of burnt-offering, on which sacrifices were
offered to Jupiter Olympus. (Comp.
This word is also used symbolically of sin in general (
Father of a multitude, son of Terah, named (
Abram now, with a large household of probably a thousand
souls, entered on a migratory life, and dwelt in tents. Passing
along the valley of the Jabbok, in the land of Canaan, he formed
his first encampment at Sichem (
Some fourteen years before this, while Abram was still in
Chaldea, Palestine had been invaded by Chedorlaomer, King of
Elam, who brought under tribute to him the five cities in the
plain to which Lot had removed. This tribute was felt by the
inhabitants of these cities to be a heavy burden, and after
twelve years they revolted. This brought upon them the vengeance
of Chedorlaomer, who had in league with him four other kings. He
ravaged the whole country, plundering the towns, and carrying
the inhabitants away as slaves. Among those thus treated was
Lot. Hearing of the disaster that had fallen on his nephew,
Abram immediately gathered from his own household a band of 318
armed men, and being joined by the Amoritish chiefs Mamre, Aner,
and Eshcol, he pursued after Chedorlaomer, and overtook him near
the springs of the Jordan. They attacked and routed his army,
and pursued it over the range of Anti-Libanus as far as to
Hobah, near Damascus, and then returned, bringing back all the
spoils that had been carried away. Returning by way of Salem,
i.e., Jerusalem, the king of that place, Melchizedek, came forth
to meet them with refreshments. To him Abram presented a tenth
of the spoils, in recognition of his character as a priest of
the most high God (
In a recently-discovered tablet, dated in the reign of the
grandfather of Amraphel (
Having returned to his home at Mamre, the promises already
made to him by God were repeated and enlarged (
After fifteen years’ residence at Mamre, Abraham moved
southward, and pitched his tent among the Philistines, near to
Gerar. Here occurred that sad instance of prevarication on his
part in his relation to Abimelech the King (
At this point there is a blank in the patriarch’s history of
perhaps twenty-five years. These years of peace and happiness
were spent at Beer-sheba. The next time we see him his faith is
put to a severe test by the command that suddenly came to him to
go and offer up Isaac, the heir of all the promises, as a
sacrifice on one of the mountains of Moriah. His faith stood the
test (
Some years after this Sarah died at Hebron, being 127 years
old. Abraham acquired now the needful possession of a
burying-place, the cave of Machpelah, by purchase from the owner
of it, Ephron the Hittite (
The history of Abraham made a wide and deep impression on the
ancient world, and references to it are interwoven in the
religious traditions of almost all Eastern nations. He is called
“the friend of God” (
(
Exalted father. (see ABRAHAM.)
R.V., one of Israel’s halting-places in the desert
(
Father of peace; i.e., “peaceful” David’s son by Maacah (
David mourned his absent son, now branded with the guilt of
fratricide. As the result of a stratagem carried out by a woman
of Tekoah, Joab received David’s sanction to invite Absalom back
to Jerusalem. He returned accordingly, but two years elapsed
before his father admitted him into his presence (
Absalom at length marched out against his father, whose army,
under the command of Joab, he encountered on the borders of the
forest of Ephraim. Twenty thousand of Absalom’s army were slain
in that fatal battle, and the rest fled. Absalom fled on a swift
mule; but his long flowing hair, or more probably his head, was
caught in the bough of an oak, and there he was left suspended
till Joab came up and pierced him through with three darts. His
body was then taken down and cast into a pit dug in the forest,
and a heap of stones was raised over his grave. When the tidings
of the result of that battle were brought to David, as he sat
impatiently at the gate of Mahanaim, and he was told that
Absalom had been slain, he gave way to the bitter lamentation:
“O my son Absalom, my son, my son Absalom! would God I had died
for thee, O Absalom, my son, my son!” (
Absalom’s three sons (
(Heb. shittim)
The high land or mountains, a city in the land of Shinar. It has
been identified with the mounds of Akker Kuf, some 50 miles to
the north of Babylon; but this is doubtful. It was one of the
cities of Nimrod’s kingdom (
It is also the name of the country of which this city was the capital, namely, northern or upper Babylonia. The Accadians who came from the “mountains of the east,” where the ark rested, attained to a high degree of civilization. In the Babylonian inscriptions they are called “the black heads” and “the black faces,” in contrast to “the white race” of Semitic descent. They invented the form of writing in pictorial hieroglyphics, and also the cuneiform system, in which they wrote many books partly on papyrus and partly on clay. The Semitic Babylonians (“the white race”), or, as some scholars think, first the Cushites, and afterwards, as a second immigration, the Semites, invaded and conquered this country; and then the Accadian language ceased to be a spoken language, although for the sake of its literary treasures it continued to be studied by the educated classes of Babylonia. A large portion of the Ninevite tablets brought to light by Oriental research consists of interlinear or parallel translations from Accadian into Assyrian; and thus that long-forgotten language has been recovered by scholars. It belongs to the class of languages called agglutinative, common to the Tauranian race; i.e., it consists of words “glued together,” without declension of conjugation. These tablets in a remarkable manner illustrate ancient history. Among other notable records, they contain an account of the Creation which closely resembles that given in the book of Genesis, of the Sabbath as a day of rest, and of the Deluge and its cause. (See BABYLON; CHALDEA.)
Sultry or sandy, a town and harbour of Phoenicia, in the tribe
of Asher, but never acquired by them (
Satan is styled the “accuser of the brethren” (
The name which the Jews gave in their proper tongue, i.e., in
Aramaic, to the field which was purchased with the money which
had been given to the betrayer of our Lord. The word means
“field of blood.” It was previously called “the potter’s field”
(
The name originally of a narrow strip of territory in Greece, on
the north-west of the Peloponnesus. Subsequently it was applied
by the Romans to the whole Peloponnesus, now called the Morea,
and the south of Greece. It was then one of the two provinces
(Macedonia being the other) into which they divided the country
when it fell under their dominion. It is in this latter enlarged
meaning that the name is always used in the New Testament (
(
Called also Achar, i.e., one who troubles (
Gnawing = mouse. (1.) An Edomitish king (
(2.) One of Josiah’s officers sent to the prophetess Huldah to
inquire regarding the newly-discovered book of the law (
Angry, perhaps only a general title of royalty applicable to the
Philistine kings. (1.) The king with whom David sought refuge
when he fled from Saul (
(
Trouble, a valley near Jericho, so called in consequence of the
trouble which the sin of Achan caused Israel (
Anklet, Caleb’s only daughter (
Fascination, a royal city of the Canaanites, in the north of
Palestine (
Falsehood. (1.) A town in the Shephelah, or plain country of
Judah (
(2.) A Phoenician city (the Gr. Ecdippa), always retained in
their possession though assigned to the tribe of Asher (
Is the translation of a word (tse’med), which properly means a
yoke, and denotes a space of ground that may be ploughed by a
yoke of oxen in a day. It is about an acre of our measure (
The title now given to the fifth and last of the historical books of the New Testament. The author styles it a “treatise” (1:1). It was early called “The Acts,” “The Gospel of the Holy Ghost,” and “The Gospel of the Resurrection.” It contains properly no account of any of the apostles except Peter and Paul. John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod. It is properly therefore not the history of the “Acts of the Apostles,” a title which was given to the book at a later date, but of “Acts of Apostles,” or more correctly, of “Some Acts of Certain Apostles.”
As regards its authorship, it was certainly the work of Luke,
the “beloved physician” (comp.
The design of Luke’s Gospel was to give an exhibition of the character and work of Christ as seen in his history till he was taken up from his disciples into heaven; and of the Acts, as its sequel, to give an illustration of the power and working of the gospel when preached among all nations, “beginning at Jerusalem.” The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel. In this book we have just a continuation of the history of the church after Christ’s ascension. Luke here carries on the history in the same spirit in which he had commenced it. It is only a book of beginnings, a history of the founding of churches, the initial steps in the formation of the Christian society in the different places visited by the apostles. It records a cycle of “representative events.”
All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour. He worketh all and in all in spreading abroad his truth among men by his Spirit and through the instrumentality of his apostles.
The time of the writing of this history may be gathered from the fact that the narrative extends down to the close of the second year of Paul’s first imprisonment at Rome. It could not therefore have been written earlier than A.D. 61 or 62, nor later than about the end of A.D. 63. Paul was probably put to death during his second imprisonment, about A.D. 64, or, as some think, 66.
The place where the book was written was probably Rome, to which Luke accompanied Paul.
The key to the contents of the book is in 1:8, “Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” After referring to what had been recorded in a “former treatise” of the sayings and doings of Jesus Christ before his ascension, the author proceeds to give an account of the circumstances connected with that event, and then records the leading facts with reference to the spread and triumphs of Christianity over the world during a period of about thirty years. The record begins with Pentecost (A.D. 33) and ends with Paul’s first imprisonment (A.D. 63 or 64). The whole contents of the book may be divided into these three parts:
(1.) Chaps. 1-12, describing the first twelve years of the Christian church. This section has been entitled “From Jerusalem to Antioch.” It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.
(2.) Chaps. 13-21, Paul’s missionary journeys, giving the history of the extension and planting of the church among the Gentiles.
(3.) Chaps. 21-28, Paul at Rome, and the events which led to this. Chaps. 13-28 have been entitled “From Antioch to Rome.”
In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles. This may be accounted for by the fact that the writer confined himself to a history of the planting of the church, and not to that of its training or edification. The relation, however, between this history and the epistles of Paul is of such a kind, i.e., brings to light so many undesigned coincidences, as to prove the genuineness and authenticity of both, as is so ably shown by Paley in his Horae Paulinae. “No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, or Greek, or Roman.” Lightfoot. (See PAUL.)
Ornament. (1.) The first of Lamech’s two wives, and the mother
of Jabal and Jubal (
(2.) The first of Esau’s three wives, the daughter of Elon the
Hittite (
Red, a Babylonian word, the generic name for man, having the
same meaning in the Hebrew and the Assyrian languages. It was
the name given to the first man, whose creation, fall, and
subsequent history and that of his descendants are detailed in
the first book of Moses (
Adam was absolutely the first man whom God created. He was
formed out of the dust of the earth (and hence his name), and
God breathed into his nostrils the breath of life, and gave him
dominion over all the lower creatures (
The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, “This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.” He called her Eve, because she was the mother of all living.
Being induced by the tempter in the form of a serpent to eat
the forbidden fruit, Eve persuaded Adam, and he also did eat.
Thus man fell, and brought upon himself and his posterity all
the sad consequences of his transgression. The narrative of the
Fall comprehends in it the great promise of a Deliverer (
Shortly after their expulsion Eve brought forth her
first-born, and called him Cain. Although we have the names of
only three of Adam’s sons, viz., Cain, Abel, and Seth, yet it is
obvious that he had several sons and daughters (
Adam and Eve were the progenitors of the whole human race.
Evidences of varied kinds are abundant in proving the unity of
the human race. The investigations of science, altogether
independent of historical evidence, lead to the conclusion that
God “hath made of one blood all nations of men for to dwell on
all the face of the earth” (
Red earth, a fortified city of Naphtali, probably the modern
Damieh, on the west side of the sea of Tiberias (
(Heb. shamir),
The apostle Paul speaks of Adam as “the figure of him who was to
come.” On this account our Lord is sometimes called the second
Adam. This typical relation is described in
Is referred to in
Large, the sixth month of the civil and the twelfth of the
ecclesiastical year of the Jews (
Miracle of God, the third of the twelve sons of Ishmael, and
head of an Arabian tribe (
Ample, splendid, son of Bela (
(
Ornament, (
Low, one of the persons named in
Ornament of God. (1.) The father of Azmaveth, who was treasurer
under David and Solomon (
Effeminate. (1.)
Slender, one of David’s warriors (
The Eznite, one of David’s mighty men (
A solemn appeal whereby one person imposes on another the
obligation of speaking or acting as if under an oath (
We have in the New Testament a striking example of this (
The word “adjure”, i.e., cause to swear is used with reference
to the casting out of demons (
Earth, one of the five cities of the vale of Siddim (
Delight. (1.) A chief of the tribe of Manasseh who joined David
at Ziklag (
Lord of Bezek, a Canaanitish king who, having subdued seventy of
the chiefs that were around him, made an attack against the
armies of Judah and Simeon, but was defeated and brought as a
captive to Jerusalem, where his thumbs and great toes were cut
off. He confessed that God had requited him for his like cruelty
to the seventy kings whom he had subdued (
My Lord is Jehovah. (1.) The fourth son of David (
(2.) A Levite sent with the princes to teach the book of the
law to the inhabitants of Judah (
(3.) One of the “chiefs of the people” after the Captivity
(
Whom the Lord sets up, one of those “which came with Zerubbabel”
(
(Adoram,
Lord of justice or righteousness, was king in Jerusalem at the
time when the Israelites invaded Palestine (
The giving to any one the name and place and privileges of a son who is not a son by birth.
(1.) Natural. Thus Pharaoh’s daughter adopted Moses (
(2.) National. God adopted Israel (
(3.) Spiritual. An act of God’s grace by which he brings men
into the number of his redeemed family, and makes them partakers
of all the blessings he has provided for them. Adoption
represents the new relations into which the believer is
introduced by justification, and the privileges connected
therewith, viz., an interest in God’s peculiar love (
See ADONIRAM.
To worship; to express reverence and homage. The forms of
adoration among the Jews were putting off the shoes (
Adar the king. (1.) An idol; a form of the sun-god worshipped by
the inhabitants of Sepharvaim (
A city of Asia Minor on the coast of Mysia, which in early times
was called AEolis. The ship in which Paul embarked at Caesarea
belonged to this city (
(
Flock of God, the son of Barzillai, the Meholathite, to whom
Saul gave in marriage his daughter Merab (
One of the royal cities of the Canaanites, now ‘Aid-el-ma (
The Cave of Adullam has been discovered about 2 miles south of
the scene of David’s triumph, and about 13 miles west from
Bethlehem. At this place is a hill some 500 feet high pierced
with numerous caverns, in one of which David gathered together
“every one that was in distress, and every one that was in debt,
and every one that was discontented” (
An inhabitant of the city of Adullam (
Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.
The Mosaic law (
Idolatry, covetousness, and apostasy are spoken of as adultery
spiritually (
The red ones, a place apparently on the road between Jericho and
Jerusalem, “on the south side of the torrent” Wady Kelt, looking
toward Gilgal, mentioned
(Heb. satan), an opponent or foe (
(Gr. parakletos), one who pleads another’s cause, who helps
another by defending or comforting him. It is a name given by
Christ three times to the Holy Ghost (
Springs, a place near Salim where John baptized (
Feeling or emotion. Mention is made of “vile affections” (
Relationship by alliance (
Common to all (
A “prophet,” probably one of the seventy disciples of Christ. He
prophesied at Antioch of an approaching famine (
Flame, the usual title of the Amalekite kings, as “Pharaoh” was
of the Egyptian. (1.) A king of the Amalekites referred to by
Balaam (
(2.) Another king of the Amalekites whom Saul spared
unlawfully, but whom Samuel on his arrival in the camp of Saul
ordered, in retributive justice (
A name applied to Haman and also to his father (
(Heb. shebo), a precious stone in the breast-plate of the high
priest (
This word is from the Greek name of a stone found in the river Achates in Sicily.
Used to denote the period of a man’s life (
Fugitive, the father of Shammah, who was one of David’s mighty
men (
Contest; wrestling; severe struggling with pain and suffering. Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the New Testament by Luke (22:44) to describe our Lord’s fearful struggle in Gethsemane.
The verb from which the noun “agony” is derived is used to
denote an earnest endeavour or striving, as “Strive [agonize] to
enter” (
Tilling the ground (
The year in Palestine was divided into six agricultural periods:-
I. SOWING TIME. Tisri, latter half (beginning about the autumnal equinox.) Marchesvan. Kisleu, former half. Early rain due = first showers of autumn.
II. UNRIPE TIME. Kisleu, latter half. Tebet. Sebat, former half.
III. COLD SEASON.
Sebat, latter half.
Adar.
[Veadar.]
Nisan, former half.
Latter rain due (
IV. HARVEST TIME. Nisan, latter half. (Beginning about vernal equinox. Barley green. Passover.) Ijar. Sivan, former half., Wheat ripe. Pentecost.
V. SUMMER (total absence of rain) Sivan, latter half. Tammuz. Ab, former half.
VI. SULTRY SEASON Ab, latter half. Elul. Tisri, former half., Ingathering of fruits.
The six months from the middle of Tisri to the middle of Nisan
were occupied with the work of cultivation, and the rest of the
year mainly with the gathering in of the fruits. The extensive
and easily-arranged system of irrigation from the rills and
streams from the mountains made the soil in every part of
Palestine richly productive (
Lest the productiveness of the soil should be exhausted, it
was enjoined that the whole land should rest every seventh year,
when all agricultural labour would entirely cease (
It was forbidden to sow a field with divers seeds (
Agricultural implements and operations.
The sculptured monuments and painted tombs of Egypt and
Assyria throw much light on this subject, and on the general
operations of agriculture. Ploughs of a simple construction were
known in the time of Moses (
When the soil was prepared, the seed was sown broadcast over
the field (
The reaping of the corn was performed either by pulling it up
by the roots, or cutting it with a species of sickle, according
to circumstances. The corn when cut was generally put up in
sheaves (
The process of threshing was performed generally by spreading
the sheaves on the threshing-floor and causing oxen and cattle
to tread repeatedly over them (
When the grain was threshed, it was winnowed by being thrown
up against the wind (
The grandson of Herod the Great, and son of Aristobulus and
Bernice. The Roman emperor Caligula made him governor first of
the territories of Philip, then of the tetrarchy of Lysanias,
with the title of king (“king Herod”), and finally of that of
Antipas, who was banished, and of Samaria and Judea. Thus he
became ruler over the whole of Palestine. He was a persecutor of
the early Christians. He slew James, and imprisoned Peter (
Son of the foregoing, was born at Rome, A.D. 27. He was the
brother of Bernice and Drusilla. The Emperor Claudius (A.D. 48)
invested him with the office of superintendent of the Temple of
Jerusalem, and made him governor (A.D. 50) of Chalcis. He was
afterwards raised to the rank of king, and made governor over
the tetrarchy of Philip and Lysanias (
The translation in
Gatherer; the collector, mentioned as author of the sayings in
An exclamation of sorrow or regret (
An exclamation of ridicule (
Father’s brother. (1.) The son of Omri, whom he succeeded as the
seventh king of Israel. His history is recorded in
(2.) A false prophet referred to by Jeremiah (
There are three kings designated by this name in Scripture. (1.)
The father of Darius the Mede, mentioned in
(2.) The king mentioned in
(3.) The son of Darius Hystaspes, the king named in the Book of Esther. He ruled over the kingdoms of Persia, Media, and Babylonia, “from India to Ethiopia.” This was in all probability the Xerxes of profane history, who succeeded his father Darius (B.C. 485). In the LXX. version of the Book of Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years (B.C. 486-465). He invaded Greece with an army, it is said, of more than 2,000,000 soldiers, only 5,000 of whom returned with him. Leonidas, with his famous 300, arrested his progress at the Pass of Thermopylae, and then he was defeated disastrously by Themistocles at Salamis. It was after his return from this invasion that Esther was chosen as his queen.
Water, the river (
Possessor. (1.) A grandson of Jonathan (
(2.) The son and successor of Jotham, king of Judah (
Held by Jehovah. (1.) The son and successor of Ahab. He followed
the counsels of his mother Jezebel, and imitated in wickedness
the ways of his father. In his reign the Moabites revolted from
under his authority (
(2.) The son of Joram, or Jehoram, and sixth king of Judah.
Called Jehoahaz (
Mother’s brother, one of David’s thirty heroes (
Brother of help; i.e., “helpful.” (1.) The chief of the tribe of
Dan at the time of the Exodus (
(2.) The chief of the Benjamite slingers that repaired to
David at Ziklag (
Brother (i.e., “friend”) of union. (1.) A son of Bela, the son
of Benjamin (
(2.) Name different in Hebrew, meaning brother of Judah. Chief
of the tribe of Asher; one of those appointed by Moses to
superintend the division of Canaan among the tribe (
Brother (i.e., “friend”) of Jehovah. (1.) One of the sons of
Bela (
(2.) One of the five sons of Jerahmeel, who was great-grandson
of Judah (
(3.) Son of Ahitub (
(4.) A Pelonite, one of David’s heroes (
(5.) A Levite having charge of the sacred treasury in the
temple (
(6.) One of Solomon’s secretaries (
(7.) A prophet of Shiloh (
Brother of support = helper, one of the five whom Josiah sent to
consult the prophetess Huldah in connection with the discovery
of the book of the law (
Brother of anger = irascible. (1.) The father Ahinoam, the wife
of Saul (
(2.) The son and successor of Zadok in the office of high
priest (
Brother of a gift = liberal. (1.) One of the three giant Anakim
brothers whom Caleb and the spies saw in Mount Hebron (
(2.) One of the guardians of the temple after the Exile (
Brother of the king, the son of Ahitub and father of Abiathar (
Brother of liberality = liberal, one of the twelve commissariat
officers appointed by Solomon in so many districts of his
kingdom to raise supplies by monthly rotation for his household.
He was appointed to the district of Mahanaim (
Brother of pleasantness = pleasant. (1.) The daughter of
Ahimaaz, and wife of Saul (
(2.) A Jezreelitess, the first wife of David (
Brotherly. (1.) One of the sons of Beriah (
(2.) One of the sons of Jehiel the Gibeonite (
(3.) One of the sons of Abinadab the Levite. While Uzzah went
by the side of the ark, he walked before it guiding the oxen
which drew the cart on which it was carried, after having
brought it from his father’s house in Gibeah (
Brother of evil = unlucky, or my brother is friend, chief of the
tribe of Naphtali at the Exodus (
Brother of song = singer, the officer who was “over the
household” of Solomon (
Brother of insipidity or impiety, a man greatly renowned for his
sagacity among the Jews. At the time of Absalom’s revolt he
deserted David (
Brother of goodness = good. (1.) The son of Phinehas. On the
death of his grandfather Eli he succeeded to the office of high
priest, and was himself succeeded by his son Ahijah (
(2.) The father of Zadok, who was made high priest by Saul
after the extermination of the family of Ahimelech (
Fatness, a town of Asher lying within the unconquered Phoenician
border (
Brotherly, one of the sons of Bela, the son of Benjamin (
An epithet applied to Dodo, one of Solomon’s captains (
She has her own tent, a name used by Ezekiel (23:4, 5, 36, 44)
as a symbol of the idolatry of the kingdom of Israel. This
kingdom is described as a lewdwoman, an adulteress, given up to
the abominations and idolatries of the Egyptians and Assyrians.
Because of her crimes, she was carried away captive, and ceased
to be a kingdom. (Comp.
Tent of the father, an artist of the tribe of Dan, appointed to
the work of preparing materials for the tabernacle (
My tent is in her, the name of an imaginary harlot, applied
symbolically to Jerusalem, because she had abandoned the worship
of the true God and given herself up to the idolatries of
foreign nations. (
Tent of the height, the name given to Judith, the daughter of
Beeri = Anah (
Ruins. (1.) One of the royal cities of the Canaanites (
(2.) A city in the Ammonite territory (
Hind of the dawn, a name found in the title of
The atmosphere, as opposed to the higher regions of the sky (
The expression “to speak into the air” (
And Aij’alon, place of deer. (1.) A town and valley originally
assigned to the tribe of Dan, from which, however, they could
not drive the Amorites (
(2.) A city in the tribe of Zebulun (
(another form of Jacob). (1.) The head of one of the families of
Nethinim (
(2.) A Levite who kept the gate of the temple after the return
from Babylon (
(3.) A descendant of David (
Scorpions, probably the general name given to the ridge
containing the pass between the south of the Dead Sea and Zin,
es-Sufah, by which there is an ascent to the level of the land
of Palestine. Scorpions are said to abound in this whole
district, and hence the name (
Occurs only in the New Testament in connection with the box of
“ointment of spikenard very precious,” with the contents of
which a woman anointed the head of Jesus as he sat at supper in
the house of Simon the leper (
Virgins, a musical term (
A particular quivering sound of the silver trumpets to give
warning to the Hebrews on their journey through the wilderness
(
Covering. (1.) One of the nine sons of Becher, the son of
Benjamin (
(2.) One of the sons of Jehoadah, or Jarah, son of Ahaz (
(3.) A sacerdotal city of Benjamin (
Man-defender. (1.) A relative of Annas the high priest, present
when Peter and John were examined before the Sanhedrim (
(2.) A man whose father, Simon the Cyrenian, bore the cross of
Christ (
(3.) A Jew of Ephesus who took a prominent part in the uproar
raised there by the preaching of Paul (
(4.) A coppersmith who, with Hymenaeus and others, promulgated
certain heresies regarding the resurrection (
The king of Macedonia, the great conqueror; probably represented
in Daniel by the “belly of brass” (
The ancient metropolis of Lower Egypt, so called from its
founder, Alexander the Great (about B.C. 333). It was for a long
period the greatest of existing cities, for both Nineveh and
Babylon had been destroyed, and Rome had not yet risen to
greatness. It was the residence of the kings of Egypt for 200
years. It is not mentioned in the Old Testament, and only
incidentally in the New. Apollos, eloquent and mighty in the
Scriptures, was a native of this city (
(
A foreigner, or person born in another country, and therefore not entitled to the rights and privileges of the country where he resides. Among the Hebrews there were two classes of aliens.
(1.) Those who were strangers generally, and who owned no landed property.
(2.) Strangers dwelling in another country without being
naturalized (
Both of these classes were to enjoy, under certain conditions,
the same rights as other citizens (
This term is used (
Used only in
Every parable is an allegory. Nathan (
The Greek form (
A treaty between nations, or between individuals, for their mutual advantage.
Abraham formed an alliance with some of the Canaanitish
princes (
Solomon formed a league with Hiram (
In the subsequent history of the kingdoms of Judah and Israel various alliances were formed between them and also with neighbouring nations at different times.
From patriarchal times a covenant of alliance was sealed by
the blood of some sacrificial victim. The animal sacrificed was
cut in two (except birds), and between these two parts the
persons contracting the alliance passed (
Oak. (1.) The expression in the Authorized Version of
(2.) The son of Jedaiah, of the family of the Simeonites, who
expelled the Hamites from the valley of Gedor (
Oak of weeping, a tree near Bethel, at the spot where Deborah,
Rebekah’s nurse, was buried (
Immeasurable, the first named of the sons of Joktan (
Hidden, one of the sacerdotal cities of Benjamin (
A native of Syria and Palestine. In form, blossoms, and fruit it
resembles the peach tree. Its blossoms are of a very pale pink
colour, and appear before its leaves. Its Hebrew name, shaked,
signifying “wakeful, hastening,” is given to it on account of
its putting forth its blossoms so early, generally in February,
and sometimes even in January. In
Not found in the Old Testament, but repeatedly in the New. The
Mosaic legislation (
In the time of our Lord begging was common (
In modern times the “poor-laws” have introduced an element which modifies considerably the form in which we may discharge this Christian duty.
(
(Heb. ‘ahalim), a fragrant wood (
The bitter aloes of the apothecary is the dried juice of the leaves Aloe vulgaris.
(1.) The father of James the Less, the apostle and writer of the
epistle (
(2.) The father of Levi, or Matthew (
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of
earth (
Paul found among the many altars erected in Athens one bearing
the inscription, “To the unknown God” (
The first altar we read of is that erected by Noah (
In the tabernacle, and afterwards in the temple, two altars were erected.
(1.) The altar of burnt offering (
This altar, as erected in the tabernacle, is described in
In
In Solomon’s temple the altar was of larger dimensions (
After the return from captivity it was re-erected (
Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 A.D.).
The fire on the altar was not permitted to go out (
In the Mosque of Omar, immediately underneath the great dome,
which occupies the site of the old temple, there is a rough
projection of the natural rock, of about 60 feet in its extreme
length, and 50 in its greatest breadth, and in its highest part
about 4 feet above the general pavement. This rock seems to have
been left intact when Solomon’s temple was built. It was in all
probability the site of the altar of burnt offering. Underneath
this rock is a cave, which may probably have been the granary of
Araunah’s threshing-floor (
(2.) The altar of incense (
This altar was a small movable table, made of acacia wood
overlaid with gold (
In Solomon’s temple the altar was similar in size, but was
made of cedar-wood (
In the temple built after the Exile the altar was restored.
Antiochus Epiphanes took it away, but it was afterwards restored
by Judas Maccabaeus (
Destroy not, the title of
One of the places, the last before Rephidim, at which the
Hebrews rested on their way to Sinai (
Dweller in a valley, the son of Eliphaz and grandson of Esau
(
A tribe that dwelt in Arabia Petraea, between the Dead Sea and
the Red Sea. They were not the descendants of Amalek, the son of
Eliphaz, for they existed in the days of Abraham (
Perennial. (1.) The Hebrew margin of
(2.) A mountain (
Said by Jehovah. (1.) One of the descendants of Aaron by Eleazar
(
(2.) A Levite, son of Hebron, of the lineage of Moses (
(3.) A “chief priest” who took an active part in the
reformation under Jehoshaphat (
(4.)
Burden. (1.) The son of Abigail, a sister of king David (
(2.) A son of Hadlai, and chief of Ephraim (
Burdensome. (1.) A Levite, son of Elkanah, of the ancestry of
Samuel (
(2.) The leader of a body of men who joined David in the
“stronghold,” probably of Adullam (
(3.) One of the priests appointed to precede the ark with
blowing of trumpets on its removal from the house of Obed-edom
(
(4.) The father of a Levite, one of the two Kohathites who
took a prominent part at the instance of Hezekiah in the
cleansing of the temple (
The son of Azareel, appointed by Nehemiah to reside at Jerusalem
and do the work of the temple (
Burden of (i.e., “sustained by”) Jehovah, the “son of Zichri,
who willingly offered himself unto the Lord,” a captain over
thousands under Jehoshaphat (
Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the
descendants of Ethan the Merarite (
(2.) The son and successor of Joash, and eighth king of the
separate kingdom of Judah (
(3.) A priest of the golden calves at Bethel (
(4.) The father of Joshah, one of the Simeonite chiefs in the
time of Hezekiah (
In the Old Testament the Hebrew word tsir, meaning “one who
goes on an errand,” is rendered thus (
The Hebrews on various occasions and for various purposes had
recourse to the services of ambassadors, e.g., to contract
alliances (
To do injury to an ambassador was to insult the king who sent
him (
(
Joshua at the capture of Ai lay in ambush, and so deceived the
inhabitants that he gained an easy victory (
This Hebrew word means firm, and hence also faithful (
It is found singly and sometimes doubly at the end of prayers
(
The promises of God are Amen; i.e., they are all true and sure
(
One of the precious stones in the breastplate of the high priest
(
It is a pale-blue crystallized quartz, varying to a dark purple blue. It is found in Persia and India, also in different parts of Europe.
True, the father of Jonah the prophet, a native of Gath-hepher
(
A cubit, the name of a hill which Joab and Abishai reached as
the sun went down, when they were in pursuit of Abner (
My people, a name given by Jehovah to the people of Israel (
People of God. (1.) One of the twelve spies sent by Moses to
search the land of Canaan (
(2.) The father of Machir of Lo-debar, in whose house
Mephibosheth resided (
(3.) The father of Bathsheba, the wife of Uriah, and
afterwards of David (
(4.) One of the sons of Obed-edom the Levite (
People of glory; i.e., “renowned.” (1.) The father of the
Ephraimite chief Elishama, at the time of the Exodus (
(2.)
(4.) The father of Talmai, king of Geshur, to whom Absalom
fled after the murder of Amnon (
(5.) The son of Omri, and the father of Uthai (
Kindred of the prince. (1.) The father of Nahshon, who was chief
of the tribe of Judah (
(2.) A son of Kohath, the second son of Levi (
(3.) Chief of the 112 descendants of Uzziel the Levite (
A person mentioned in
People of the Almighty, the father of Ahiezer, who was chief of
the Danites at the time of the Exodus (
People of the giver, the son of Benaiah, who was the third and
chief captain of the host under David (
Another form of the name Ben-ammi, the son of Lot (
The usual name of the descendants of Ammon, the son of Lot (
The prophets predicted fearful judgments against the Ammonites
because of their hostility to Israel (
The national idol worshipped by this people was Molech or
Milcom, at whose altar they offered human sacrifices (
Faithful. (1.) One of the sons of Shammai, of the children of
Ezra (
(2.) The eldest son of David, by Ahinoam of Jezreel (
Builder. (1.) The governor of Samaria in the time of Ahab. The
prophet Micaiah was committed to his custody (
(2.) The son of Manasseh, and fourteenth king of Judah. He restored idolatry, and set up the images which his father had cast down. Zephaniah (1:4; 3:4, 11) refers to the moral depravity prevailing in this king’s reign.
He was assassinated (
(3.) An Egyptian god, usually depicted with a human body and
the head of a ram, referred to in
(4.)
Highlanders, or hillmen, the name given to the descendants of
one of the sons of Canaan (
Borne; a burden, one of the twelve minor prophets. He was a
native of Tekota, the modern Tekua, a town about 12 miles
south-east of Bethlehem. He was a man of humble birth, neither a
“prophet nor a prophet’s son,” but “an herdman and a dresser of
sycomore trees,” R.V. He prophesied in the days of Uzziah, king
of Judah, and was contemporary with Isaiah and Hosea (
The Book of Amos consists of three parts:
(1.) The nations around are summoned to judgment because of
their sins (1:1-2:3). He quotes
(2.) The spiritual condition of Judah, and especially of Israel, is described (2:4-6:14).
(3.) In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements. 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah’s kingdom.
The style is peculiar in the number of the allusions made to
natural objects and to agricultural occupations. Other allusions
show also that Amos was a student of the law as well as a “child
of nature.” These phrases are peculiar to him: “Cleanness of
teeth” [i.e., want of bread] (4:6); “The excellency of Jacob”
(6:8; 8:7); “The high places of Isaac” (7:9); “The house of
Isaac” (7:16); “He that createth the wind” (4:13). Quoted,
Strong, the father of the prophet Isaiah (
City on both sides, a Macedonian city, a great Roman military
station, through which Paul and Silas passed on their way from
Philippi to Thessalonica, a distance of 33 Roman miles from
Philippi (
A Roman Christian saluted by Paul (
Kindred of the High; i.e., “friend of Jehovah.” (1.) The son of
Kohath, the son of Levi. He married Jochebed, “his father’s
sister,” and was the father of Aaron, Miriam, and Moses (
King of Shinar, southern Chaldea, one of the confederates of
Chedorlaomer, king of Elam, in a war against Sodom and cities of
the plain (
Grape-town, one of the cities in the mountains of Judah, from
which Joshua expelled the Anakim (
Speech. (1.) One of the sons of Seir, and head of an Idumean
tribe, called a Horite, as in course of time all the branches of
this tribe were called from their dwelling in caves in Mount
Seir (
(2.) One of the two sons of Zibeon the Horite, and father of
Esau’s wife Aholibamah (
Long-necked, the son of Arba, father of the Anakim (
The descendants of Anak (
The name of an Egyptian tribe descended from Mizraim (
One of the gods worshipped by the people of Sepharvaim, who
colonized Samaria (
Cloud, one of the Israelites who sealed the covenant after the
return from Babylon (
Protected by Jehovah, the name of a town in the tribe of
Benjamin between Nob and Hazor (
A common Jewish name, the same as Hananiah. (1.) One of the
members of the church at Jerusalem, who conspired with his wife
Sapphira to deceive the brethren, and who fell down and
immediately expired after he had uttered the falsehood (
(2.) A Christian at Damascus (
(3.) The high priest before whom Paul was brought in the
procuratorship of Felix (
An answer; i.e., to “prayer”, the father of Shamgar, who was one
of the judges of Israel (
Anything laid up or suspended; hence anything laid up in a
temple or set apart as sacred. In this sense the form of the
word is anath(ee)ma, once in plural used in the Greek New
Testament, in
In the New Testament this word always implies execration. In
some cases an individual denounces an anathema on himself unless
certain conditions are fulfilled (
In
The anathema in
The name of one of the cities of refuge, in the tribe of
Benjamin (
From
“If you fear, Put all your trust in God: that anchor holds.”
An expression applied to Jehovah three times in the vision of Daniel (7:9, 13, 22) in the sense of eternal. In contrast with all earthly kings, his days are past reckoning.
Manliness, a Greek name; one of the apostles of our Lord. He was
of Bethsaida in Galilee (
Man-conquering, a Jewish Christian, the kinsman and
fellowprisoner of Paul (
Two fountains, a Levitical city in the tribe of Issachar (
A boy. (1.) A Canaanitish chief who joined his forces with those
of Abraham in pursuit of Chedorlaomer (
(2.) A city of Manasseh given to the Levites of Kohath’s
family (
A word signifying, both in the Hebrew and Greek, a “messenger,”
and hence employed to denote any agent God sends forth to
execute his purposes. It is used of an ordinary messenger (
It is also applied to such impersonal agents as the pestilence
(
But its distinctive application is to certain heavenly
intelligences whom God employs in carrying on his government of
the world. The name does not denote their nature but their
office as messengers. The appearances to Abraham at Mamre (
(1.) The existence and orders of angelic beings can only be
discovered from the Scriptures. Although the Bible does not
treat of this subject specially, yet there are numerous
incidental details that furnish us with ample information. Their
personal existence is plainly implied in such passages as
These superior beings are very numerous. “Thousand thousands,”
etc. (
(2.) As to their nature, they are spirits (
(3.) Their functions are manifold. (a) In the widest sense
they are agents of God’s providence (
The Incarnation introduces a new era in the ministrations of
angels. They come with their Lord to earth to do him service
while here. They predict his advent (
The “angel of his presence” (
The emotion of instant displeasure on account of something evil
that presents itself to our view. In itself it is an original
susceptibility of our nature, just as love is, and is not
necessarily sinful. It may, however, become sinful when
causeless, or excessive, or protracted (
Fountains, a city in the mountains of Judah (
An organized living creature endowed with sensation. The
Levitical law divided animals into clean and unclean, although
the distinction seems to have existed before the Flood (
This word is found only in
Grace, an aged widow, the daughter of Phanuel. She was a
“prophetess,” like Miriam, Deborah, and Huldah (
Was high priest A.D. 7-14. In A.D. 25 Caiaphas, who had married
the daughter of Annas (
The practice of anointing with perfumed oil was common among the
Hebrews. (1.) The act of anointing was significant of
consecration to a holy or sacred use; hence the anointing of the
high priest (
(2.) Anointing was also an act of hospitality (
(3.) Oil was used also for medicinal purposes. It was applied
to the sick, and also to wounds (
(4.) The bodies of the dead were sometimes anointed (
(5.) The promised Deliverer is twice called the “Anointed” or
Messiah (
(Heb. nemalah, from a word meaning to creep, cut off, destroy),
referred to in
Against Christ, or an opposition Christ, a rival Christ. The
word is used only by the apostle John. Referring to false
teachers, he says (
(1.) This name has been applied to the “little horn” of the
“king of fierce countenance” (
(2.) It has been applied also to the “false Christs” spoken of
by our Lord (
(3.) To the “man of sin” described by Paul (
(4.) And to the “beast from the sea” (
(1.) In Syria, on the river Orontes, about 16 miles from the
Mediterranean, and some 300 miles north of Jerusalem. It was the
metropolis of Syria, and afterwards became the capital of the
Roman province in Asia. It ranked third, after Rome and
Alexandria, in point of importance, of the cities of the Roman
empire. It was called the “first city of the East.” Christianity
was early introduced into it (
(2.) In the extreme north of Pisidia; was visited by Paul and
Barnabas on the first missionary journey (
The name of several Syrian kings from B.C. 280 to B.C. 65. The
most notable of these were, (1.) Antiochus the Great, who
ascended the throne B.C. 223. He is regarded as the “king of the
north” referred to in
(2.) Antiochus IV., surnamed “Epiphanes” i.e., the Illustrious, succeeded his brother Seleucus (B.C. 175). His career and character are prophetically described by Daniel (11:21-32). He was a “vile person.” In a spirit of revenge he organized an expedition against Jerusalem, which he destroyed, putting vast multitudes of its inhabitants to death in the most cruel manner. From this time the Jews began the great war of independence under their heroic Maccabean leaders with marked success, defeating the armies of Antiochus that were sent against them. Enraged at this, Antiochus marched against them in person, threatening utterly to exterminate the nation; but on the way he was suddenly arrested by the hand of death (B.C. 164).
(1.) Herod Antipas, a son of Herod the Great by his Samaritan
wife Malthace. He was tetrarch of Galilee and Peraea during the
whole period of our Lord’s life on earth (
(2.) A “faithful martyr” (
A city built by Herod the Great, and called by this name in
honour of his father, Antipater. It lay between Caesarea and
Lydda, two miles inland, on the great Roman road from Caesarea
to Jerusalem. To this place Paul was brought by night (
A fortress in Jerusalem, at the north-west corner of the temple
area. It is called “the castle” (
An inhabitant of Anathoth, found only in
The rendering of the Hebrew word , “beaten,” found only in
An animal of the monkey tribe (
A Christian at Rome whom Paul salutes (
A company of the colonists whom the Assyrian king planted in
Samaria (
Another of the tribes removed to Samaria (
(
(2.) A city of the tribe of Issachar, near to Jezreel (
(3.) A town on the road from Damascus to Palestine, in the
level plain east of Jordan, near which Benhadad was defeated by
the Israelites (
The Greek name of the Book of Revelation (q.v.).
Hidden, spurious, the name given to certain ancient books which found a place in the LXX. and Latin Vulgate versions of the Old Testament, and were appended to all the great translations made from them in the sixteenth century, but which have no claim to be regarded as in any sense parts of the inspired Word.
(1.) They are not once quoted by the New Testament writers, who frequently quote from the LXX. Our Lord and his apostles confirmed by their authority the ordinary Jewish canon, which was the same in all respects as we now have it.
(2.) These books were written not in Hebrew but in Greek, and during the “period of silence,” from the time of Malachi, after which oracles and direct revelations from God ceased till the Christian era.
(3.) The contents of the books themselves show that they were no part of Scripture. The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (q.v.), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus, Tobit, Judith, etc.
The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is utterly unworthy of regard.
A city of Macedonia between Amphipolis and Thessalonica, from
which it was distant about 36 miles. Paul and Silas passed
through it on their way to Thessalonica (
A Jew “born at Alexandria,” a man well versed in the Scriptures
and eloquent (
Destroyer, the name given to the king of the hosts represented
by the locusts (
A person sent by another; a messenger; envoy. This word is once
used as a descriptive designation of Jesus Christ, the Sent of
the Father (
Our Lord gave them the “keys of the kingdom,” and by the gift
of his Spirit fitted them to be the founders and governors of
his church (
Luke has given some account of Peter, John, and the two
Jameses (
(4.) Another qualification was the power of working miracles
(
In
Rendered in the margin and the Revised Version “perfumer,” in
In Old Testament times the distinction between male and female
attire was not very marked. The statute forbidding men to wear
female apparel (
Priests alone wore trousers. Both men and women wore turbans.
Kings and nobles usually had a store of costly garments for
festive occasions (
A reference of any case from an inferior to a superior court.
Moses established in the wilderness a series of judicatories
such that appeals could be made from a lower to a higher (
Under the Roman law the most remarkable case of appeal is that
of Paul from the tribunal of Festus at Caesarea to that of the
emperor at Rome (
Increasing, a female Christian at Colosse (
I.e., “the market of Appius” (
(Heb. tappuah, meaning “fragrance”). Probably the apricot or
quince is intended by the word, as Palestine was too hot for the
growth of apples proper. It is enumerated among the most
valuable trees of Palestine (
The so-called “apple of Sodom” some have supposed to be the
Solanum sanctum (Heb. hedek), rendered “brier” (q.v.) in
Found in the Authorized Version in
Eagle, a native of Pontus, by occupation a tent-maker, whom Paul
met on his first visit to Corinth (
Ambush, a city in the mountains of Judah (
Plain, in the Revised Version of
Arid, an extensive region in the south-west of Asia. It is bounded on the west by the Isthmus of Suez and the Red Sea, on the south by the Indian Ocean, and on the east by the Persian Gulf and the Euphrates. It extends far into the north in barren deserts, meeting those of Syria and Mesopotamia. It is one of the few countries of the world from which the original inhabitants have never been expelled.
It was anciently divided into three parts:, (1.) Arabia Felix
(Happy Arabia), so called from its fertility. It embraced a
large portion of the country now known by the name of Arabia.
The Arabs call it Yemen. It lies between the Red Sea and the
Persian Gulf. (2.) Arabia Deserta, the el-Badieh or “Great
Wilderness” of the Arabs. From this name is derived that which
is usually given to the nomadic tribes which wander over this
region, the “Bedaween,” or, more generally, “Bedouin,” (3.)
Arabia Petraea, i.e., the Rocky Arabia, so called from its rocky
mountains and stony plains. It comprehended all the north-west
portion of the country, and is much better known to travellers
than any other portion. This country is, however, divided by
modern geographers into (1) Arabia Proper, or the Arabian
Peninsula; (2) Northern Arabia, or the Arabian Desert; and (3)
Western Arabia, which includes the peninsula of Sinai and the
Desert of Petra, originally inhabited by the Horites (
The whole land appears (
The Israelites wandered for forty years in Arabia. In the days
of Solomon, and subsequently, commercial intercourse was to a
considerable extent kept up with this country (
(1.) Now Tell Arad, a Canaanite city, about 20 miles south of
Hebron. The king of Arad “fought against Israel and took of them
prisoners” when they were retreating from the confines of Edom
(
(2.) One of the sons of Beriah (
The son of Shem (
The word means high, or highlands, and as the name of a
country denotes that elevated region extending from the
northeast of Palestine to the Euphrates. It corresponded
generally with the Syria and Mesopotamia of the Greeks and
Romans. In
Aram of the two rivers, is Mesopotamia (as it is rendered in
(
Wild goat, a descendant of Seir the Horite (
Sacred land or high land, the name of a country on one of the
mountains of which the ark rested after the Flood subsided (
Agile; also called Ornan
Four, a giant, father of Anak. From him the city of Hebron
derived its name of Kirjath-arba, i.e., the city of Araba (
A name given to Abi-albon, or, as elsewhere called, Abiel, one
of David’s warriors (
An architectural term found only in
(
Ruler of the people, son of Herod the Great, by Malthace, a
Samaritan woman. He was educated along with his brother Antipas
at Rome. He inherited from his father a third part of his
kingdom viz., Idumea, Judea, and Samaria, and hence is called
“king” (
A shooter with the bow (
One of the nations planted by the Assyrians in Samaria (
A city on the boundary of Ephraim and Benjamin (
Master of the horse, a “fellow-soldier” of Paul’s (
The usual designation of Hushai (
Bear-keeper, the name given by the ancients to the brightest
star in the constellation Bootes. In the Authorized Version (
Descent, a grandson of Benjamin (
Descendant, the last of the three sons of Caleb by his first
wife Azubah (
A member of the court of Areopagus (
The Latin form of the Greek word rendered “Mars’ hill.” But it denotes also the council or court of justice which met in the open air on the hill. It was a rocky height to the west of the Acropolis at Athens, on the south-east summit of which the council was held which was constituted by Solon, and consisted of nine archons or chief magistrates who were then in office, and the ex-archons of blameless life.
On this hill of Mars (Gr. Ares) Paul delivered his memorable
address to the “men of Athens” (
The father-in-law of Herod Antipas, and king of Arabia Petraea.
His daughter returned to him on the occasion of her husband’s
entering into an adulterous alliance with Herodias, the wife of
Herod-Philip, his half-brother (
Stony heap, an “island,” as it has been called, of rock about 30
miles by 20, rising 20 or 30 feet above the table-land of
Bashan; a region of crags and chasms wild and rugged in the
extreme. On this “island” stood sixty walled cities, ruled over
by Og. It is called Trachonitis (“the rugged region”) in the New
Testament (
The lion, the name of one of the body-guard slain with Pekahiah
at Samaria (
The lion of God. (1.) One of the chief men sent by Ezra to
procure Levites for the sanctuary (
(2.) A symbolic name for Jerusalem (
A “city of the Jews” (
Lion-like, venerable. (1.) A king of Ellasar who was confederate
with Chedorlamer (
Best ruler, native of Thessalonica (
A Roman mentioned in Paul’s Epistle to the Romans (16:10), whose “household” is saluated.
Noah’s ark, a building of gopher-wood, and covered with pitch,
300 cubits long, 50 cubits broad, and 30 cubits high (
The ark of bulrushes in which the infant Moses was laid (
The sacred ark is designated by a different Hebrew word,
’aron’, which is the common name for a chest or coffer used
for any purpose (
(
Used to denote power (
Occurs only in
High land, occurs only in Authorized Version,
Inhabitant of a fortress, the first-named of the two sons of
Saul and Rizpah. He was delivered up to the Gibeonites by David,
and hanged by them (
Is employed in the English Bible to denote military equipment, both offensive and defensive.
(1.) The offensive weapons were different at different periods
of history. The “rod of iron” (
(2.) Of the defensive armour a chief place is assigned to the
shield or buckler. There were the great shield or target (the
tzinnah), for the protection of the whole person (
An officer selected by kings and generals because of his
bravery, not only to bear their armour, but also to stand by
them in the time of danger. They were the adjutants of our
modern armies (
The place in which armour was deposited when not used (
The Israelites marched out of Egypt in military order (
Swift, the southern boundary of the territory of Israel beyond
Jordan, separating it from the land of Moab (
Ruins. (1.) A town on the north bank of the Arnon (
(2.) One of the towns built by the tribe of Gad (
(3.) A city in the south of Judah, 12 miles south-east of
Beersheba, to which David sent presents after recovering the
spoil from the Amalekites at Ziklag (
(
Son of Shem, born the year after the Deluge. He died at the age
of 438 years (
At first made of reeds, and then of wood tipped with iron.
Arrows are sometimes figuratively put for lightning (
The word is frequently employed as a symbol of calamity or
disease inflicted by God (
The Greek form of the name of several Persian kings. (1.) The
king who obstructed the rebuilding of the temple (
(2.) The king mentioned in
A person engaged in any kind of manual occupation (
Wandering, (
Physician, son of Abijah and grandson of Rehoboam, was the third
king of Judah. He was zealous in maintaining the true worship of
God, and in rooting all idolatry, with its accompanying
immoralities, out of the land (
Made by God, the youngest son of Zeruiah, David’s sister. He was
celebrated for his swiftness of foot. When fighting against
Ish-bosheth at Gibeon, in the army of his brother Joab, he was
put to death by Abner, whom he pursued from the field of battle
(
Convener, or collector. (1.) A Levite; one of the leaders of
David’s choir (
(2.) The “recorder” in the time of Hezekiah (
(3.) The “keeper of the king’s forest,” to whom Nehemiah
requested from Artaxerxes a “letter” that he might give him
timber for the temple at Jerusalem (
See CHRIST.
An Egyptian name, meaning “gift of the sun-god”, daughter of
Potipherah, priest of On or Heliopolis, wife of Joseph (
(Heb. o’ren, “tremulous”), mentioned only
Stronghold, a Philistine city (
(
Happy, Jacob’s eigth son; his mother was Zilpah, Leah’s handmaid
(
And pl. Asherim in Revised Version, instead of “grove” and
“groves” of the Authorized Version. This was the name of a
sensual Canaanitish goddess Astarte, the feminine of the
Assyrian Ishtar. Its symbol was the stem of a tree deprived of
its boughs, and rudely shaped into an image, and planted in the
ground. Such religious symbols (“groves”) are frequently alluded
to in Scripture (
The ashes of a red heifer burned entire (
To cover the head with ashes was a token of self-abhorrence
and humiliation (
To feed on ashes (
=Askelon=Ascalon, was one of the five cities of the Philistines
(
One of the three sons of Gomer (
The master of the eunuchs of Nebuchadnezzar (
A city of Bashan, in the kingdom of Og (
Ashteroth of the two horns, the abode of the Rephaim (
The moon goddess of the Phoenicians, representing the passive
principle in nature, their principal female deity; frequently
associated with the name of Baal, the sun-god, their chief male
deity (
Mentioned among those over whom Ish-bosheth was made king (
Is used to denote Proconsular Asia, a Roman province which
embraced the western parts of Asia Minor, and of which Ephesus
was the capital, in
Probably the same as Assur-bani-pal (Sardanapalos of the
Greeks), styled the “great and noble” (
Assur-bani-pal was a munificent patron of literature, and the conqueror of Elam. Towards the middle of his reign his empire was shaken by a great rebellion headed by his brother in Babylon. The rebellion was finally put down, but Egypt was lost, and the military power of Assyria was so exhausted that it could with difficulty resist the hordes of Kimmerians who poured over Western Asia. (See NINEVEH.)
(Heb. pethen),
Frequently mentioned throughout Scripture. Of the domesticated
species we read of, (1.) The she ass (Heb. ‘athon), so named
from its slowness (
Of wild asses two species are noticed, (1) that called in
Hebrew ’arod, mentioned
Second son of Shem (
A sea-port town of Proconsular Asia, in the district of Mysia,
on the north shore of the Gulf of Adramyttium. Paul came hither
on foot along the Roman road from Troas (
The resurrection of Jesus (
This infallible assurance, which believers may attain unto as
to their own personal salvation, is founded on the truth of the
promises (
This full assurance is not of the essence of saving faith. It
is the result of faith, and posterior to it in the order of
nature, and so frequently also in the order of time. True
believers may be destitute of it. Trust itself is something
different from the evidence that we do trust. Believers,
moreover, are exhorted to go on to something beyond what they at
present have when they are exhorted to seek the grace of full
assurance (
“Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty.”
This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost. (See FAITH.)
The name derived from the city Asshur on the Tigris, the
original capital of the country, was originally a colony from
Babylonia, and was ruled by viceroys from that kingdom. It was a
mountainous region lying to the north of Babylonia, extending
along the Tigris as far as to the high mountain range of
Armenia, the Gordiaean or Carduchian mountains. It was founded
in B.C. 1700 under Bel-kap-kapu, and became an independent and a
conquering power, and shook off the yoke of its Babylonian
masters. It subdued the whole of Northern Asia. The Assyrians
were Semites (
Of the early history of the kingdom of Assyria little is positively known. In B.C. 1120 Tiglath-pileser I., the greatest of the Assyrian kings, “crossed the Euphrates, defeated the kings of the Hittites, captured the city of Carchemish, and advanced as far as the shores of the Mediterranean.” He may be regarded as the founder of the first Assyrian empire. After this the Assyrians gradually extended their power, subjugating the states of Northern Syria. In the reign of Ahab, king of Israel, Shalmaneser II. marched an army against the Syrian states, whose allied army he encountered and vanquished at Karkar. This led to Ahab’s casting off the yoke of Damascus and allying himself with Judah. Some years after this the Assyrian king marched an army against Hazael, king of Damascus. He besieged and took that city. He also brought under tribute Jehu, and the cities of Tyre and Sidon.
About a hundred years after this (B.C. 745) the crown was seized by a military adventurer called Pul, who assumed the name of Tiglath-pileser III. He directed his armies into Syria, which had by this time regained its independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and thus was compelled by Tiglath-pileser to do him homage and pay a yearly tribute.
In B.C. 738, in the reign of Menahem, king of Israel, Pul
invaded Israel, and imposed on it a heavy tribute (
Assur-bani-pal, the son of Esarhaddon, became king, and in
(
The Hebrews were devout students of the wonders of the starry
firmanent (
The oldest divisions of time were mainly based on the
observation of the movements of the heavenly bodies, the
“ordinances of heaven” (
(
Buckthorn, a place where Joseph and his brethren, when on their
way from Egypt to Hebron with the remains of their father Jacob,
made for seven days a “great and very sore lamentation.” On this
account the Canaanites called it “Abel-mizraim” (
Crowns. (1.) A city east of Jordan, not far from Gilead (
(2.) A town on the border of Ephraim and Benjamin (
(3.) “Ataroth, the house of Joab” (
Shut; lame. (1.)
Whom God afflicts. (1.) The daughter of Ahab and Jezebel, and
the wife of Jehoram, king of Judah (
(2.)
The capital of Attica, the most celebrated city of the ancient
world, the seat of Greek literature and art during the golden
period of Grecian history. Its inhabitants were fond of novelty
(
On his second missionary journey Paul visited this city (
This word does not occur in the Authorized Version of the New
Testament except in
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this
reconciliation is brought about, viz., the death of Christ
itself; and when so used it means satisfaction, and in this
sense to make an atonement for one is to make satisfaction for
his offences (
By the atonement of Christ we generally mean his work by which
he expiated our sins. But in Scripture usage the word denotes
the reconciliation itself, and not the means by which it is
effected. When speaking of Christ’s saving work, the word
“satisfaction,” the word used by the theologians of the
Reformation, is to be preferred to the word “atonement.”
Christ’s satisfaction is all he did in the room and in behalf of
sinners to satisfy the demands of the law and justice of God.
Christ’s work consisted of suffering and obedience, and these
were vicarious, i.e., were not merely for our benefit, but were
in our stead, as the suffering and obedience of our vicar, or
substitute. Our guilt is expiated by the punishment which our
vicar bore, and thus God is rendered propitious, i.e., it is now
consistent with his justice to manifest his love to
transgressors. Expiation has been made for sin, i.e., it is
covered. The means by which it is covered is vicarious
satisfaction, and the result of its being covered is atonement
or reconciliation. To make atonement is to do that by virtue of
which alienation ceases and reconciliation is brought about.
Christ’s mediatorial work and sufferings are the ground or
efficient cause of reconciliation with God. They rectify the
disturbed relations between God and man, taking away the
obstacles interposed by sin to their fellowship and concord. The
reconciliation is mutual, i.e., it is not only that of sinners
toward God, but also and pre-eminently that of God toward
sinners, effected by the sin-offering he himself provided, so
that consistently with the other attributes of his character his
love might flow forth in all its fulness of blessing to men. The
primary idea presented to us in different forms throughout the
Scripture is that the death of Christ is a satisfaction of
infinite worth rendered to the law and justice of God (q.v.),
and accepted by him in room of the very penalty man had
incurred. It must also be constantly kept in mind that the
atonement is not the cause but the consequence of God’s love to
guilty men (
The great annual day of humiliation and expiation for the sins
of the nation, “the fast” (
It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See AZAZEL.)
The cognomen of the first Roman emperor, C. Julius Caesar
Octavianus, during whose reign Christ was born (
(
A place in Assyria from which colonies were brought to Samaria
(
Nothingness; vanity. (1.) Hosea speaks of the “high places of
Aven” (10:8), by which he means Bethel. He also calls it
Beth-aven, i.e., “the house of vanity” (4:15), on account of the
golden calves Jeroboam had set up there (
(2.) Translated by the LXX. “On” in
(3.) In
(Heb. goel, from verb gaal, “to be near of kin,” “to redeem”),
the nearest relative of a murdered person. It was his right and
duty to slay the murderer (
A people dwelling in Hazerim, or “the villages” or “encampments”
on the south-west corner of the sea-coast (
An instrument only referred to in connection with the custom of
boring the ear of a slave (
Used in the Authorized Version of
(
Whom Jehovah helps. (1.) Son of Ethan, of the tribe of Judah (
(2.) Son of Ahimaaz, who succeeded his grandfather Zadok as
high priest (
(3.) The son of Johanan, high priest in the reign of Abijah
and Asa (
(4.) High priest in the reign of Uzziah, king of Judah (
(5.) High priest in the days of Hezekiah (
(6.) Several other priests and Levites of this name are
mentioned (
(7.) The original name of Abed-nego (
(8.) The son of Oded, a remarkable prophet in the days of Asa
(
(
Whom Jehovah strengthened. (1.) One of the Levitical harpers in
the temple (
(2.) The father of Hoshea, who was made ruler over the
Ephraimites (
(3.) One who had charge of the temple offerings (
Dug over, a town in the Shephelah or low hills of Judah (
Noble, a descendant of king Saul (
Strong as death. (1.) One of David’s thirty warriors (
(2.) An overseer over the royal treasury in the time of David
and Solomon (
(3.) A town in the tribe of Judah, near Jerusalem (
(4.)
The Grecized form (
Deserted. (1.) The wife of Caleb (
(2.) The daughter of Shilhi, and mother of king Jehoshaphat (
Helper. (1.) The father of Hananiah, a false prophet (
(2.) The father of Jaazaniah (
(3.) One of those who sealed the covenant with Jehovah on the
return from Babylon (
Lord. (1.) The name appropriated to the principal male god of
the Phoenicians. It is found in several places in the plural
BAALIM (
(2.) A Benjamite, son of Jehiel, the progenitor of the
Gibeonites (
(3.) The name of a place inhabited by the Simeonites, the same
probably as Baal-ath-beer (
Mistress; city. (1.) A city in the south of Judah (
(2.) A city on the northern border of the tribe of Judah
(
(3.) A mountain on the north-western boundary of Judah and Dan
(
A town of the tribe of Dan (
Baalah of the well, (
Called by the Greeks Heliopolis i.e., “the city of the sun”,
because of its famous Temple of the Sun, has by some been
supposed to be Solomon’s “house of the forest of Lebanon” (
Covenant lord, the name of the god worshipped in Shechem after
the death of Gideon (
Lords of Judah, a city in the tribe of Judah from which David
brought the ark into Jerusalem (
Lord of fortune, or troop of Baal, a Canaanite city in the
valley of Lebanon at the foot of Hermon, hence called
Baal-hermon (Judge. 3:3;
Place of a multitude, a place where Solomon had an extensive
vineyard (
Lord of grace. (1.) A king of Edom, son of Achbor (
(2.) An overseer of “the olive trees and sycomore trees in the
low plains” (the Shephelah) under David (
Having a courtyard, or Baal’s village, the place on the borders
of Ephraim and Benjamin where Absalom held the feast of
sheep-shearing when Amnon was assassinated (
Lord of Hermon. (1.) A city near Mount Hermon inhabited by the
Ephraimites (
(2.) A mountain east of Lebanon (
My lord, a title the prophet (
Plural of Baal; images of the god Baal (
King of the Ammonites at the time of the Babylonian captivity
(
Lord of dwelling, a town of Reuben (
Lord of the opening, a god of the Moabites (
Baal having rents, bursts, or destructions, the scene of a
victory gained by David over the Philistines (
Lord of Shalisha, a place from which a man came with provisions
for Elisha, apparently not far from Gilgal (
Lord of palm trees, a place in the tribe of Benjamin near Gibeah
of Saul (
Fly-lord, the god of the Philistines at Ekron (
Baal of the north, an Egyptian town on the shores of the Gulf of
Suez (
Son of affliction. (1.) One of Solomon’s purveyors (
(2.) Son of Hushai, another of Solomon’s purveyors (
(3.) Father of Zadok (
Son of affliction. (1.) One of the two sons of Rimmon the
Beerothite, a captain in Saul’s army. He and his brother Rechab
assassinated Ishbosheth (
(2.) The father of Heled, who was one of David’s thirty heroes
(
Bravery, the third king of the separate kingdom of Israel, and
founder of its second dynasty (
Used of children generally (
The name given to the tower which the primitive fathers of our
race built in the land of Shinar after the Deluge (
The Temple of Belus, which is supposed to occupy its site, is
described by the Greek historian Herodotus as a temple of great
extent and magnificence, erected by the Babylonians for their
god Belus. The treasures Nebuchadnezzar brought from Jerusalem
were laid up in this temple (
The Birs Nimrud, at ancient Borsippa, about 7 miles south-west of Hillah, the modern town which occupies a part of the site of ancient Babylon, and 6 miles from the Euphrates, is an immense mass of broken and fire-blasted fragments, of about 2,300 feet in circumference, rising suddenly to the height of 235 feet above the desert-plain, and is with probability regarded as the ruins of the tower of Babel. This is “one of the most imposing ruins in the country.” Others think it to be the ruins of the Temple of Belus.
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off the Assyrian yoke, and became the capital of the growing Babylonian empire. Under Nebuchadnezzar it became one of the most splendid cities of the ancient world.
After passing through various vicissitudes the city was
occupied by Cyrus, “king of Elam,” B.C. 538, who issued a decree
permitting the Jews to return to their own land (
On the west bank of the Euphrates, about 50 miles south of
Bagdad, there is found a series of artificial mounds of vast
extent. These are the ruins of this once famous proud city.
These ruins are principally (1) the great mound called Babil by
the Arabs. This was probably the noted Temple of Belus, which
was a pyramid about 480 feet high. (2) The Kasr (i.e., “the
palace”). This was the great palace of Nebuchadnezzar. It is
almost a square, each side of which is about 700 feet long. The
little town of Hillah, near the site of Babylon, is built almost
wholly of bricks taken from this single mound. (3) A lofty
mound, on the summit of which stands a modern tomb called Amran
ibn-Ali. This is probably the most ancient portion of the
remains of the city, and represents the ruins of the famous
hanging-gardens, or perhaps of some royal palace. The utter
desolation of the city once called “The glory of kingdoms”
(
The Babylon mentioned in
In
A robe of rich colours fabricated at Babylon, and hence of great
value (
Called “the land of the Chaldeans” (
The salt-marshes at the mouths of the Euphrates and Tigris
were called Marratu, “the bitter” or “salt”, the Merathaim of
The most famous of the early kings of Babylonia were Sargon of Accad (B.C. 3800) and his son, Naram-Sin, who conquered a large part of Western Asia, establishing their power in Palestine, and even carrying their arms to the Sinaitic peninsula. A great Babylonian library was founded in the reign of Sargon. Babylonia was subsequently again broken up into more than one state, and at one time fell under the domination of Elam. This was put an end to by Khammu-rabi (Amraphel), who drove the Elamites out of the country, and overcame Arioch, the son of an Elamite prince. From this time forward Babylonia was a united monarchy. About B.C. 1750 it was conquered by the Kassi, or Kosseans, from the mountains of Elam, and a Kassite dynasty ruled over it for 576 years and 9 months.
In the time of Khammu-rabi, Syria and Palestine were subject to Babylonia and its Elamite suzerain; and after the overthrow of the Elamite supremacy, the Babylonian kings continued to exercise their influence and power in what was called “the land of the Amorites.” In the epoch of the Kassite dynasty, however, Canaan passed into the hands of Egypt.
In B.C. 729, Babylonia was conquered by the Assyrian king
Tiglath-pileser III.; but on the death of Shalmaneser IV. it was
seized by the Kalda or “Chaldean” prince Merodach-baladan (
Under Sennacherib, Babylonia revolted from Assyria several
times, with the help of the Elamites, and after one of these
revolts Babylon was destroyed by Sennacherib, B.C. 689. It was
rebuilt by Esarhaddon, who made it his residence during part of
the year, and it was to Babylon that Manasseh was brought a
prisoner (
When Nineveh was destroyed, B.C. 606, Nabopolassar, the viceroy of Babylonia, who seems to have been of Chaldean descent, made himself independent. His son Nebuchadrezzar (Nabu-kudur-uzur), after defeating the Egyptians at Carchemish, succeeded him as king, B.C. 604, and founded the Babylonian empire. He strongly fortified Babylon, and adorned it with palaces and other buildings. His son, Evil-merodach, who succeeded him in B.C. 561, was murdered after a reign of two years. The last monarch of the Babylonian empire was Nabonidus (Nabu-nahid), B.C. 555-538, whose eldest son, Belshazzar (Bilu-sar-uzur), is mentioned in several inscriptions. Babylon was captured by Cyrus, B.C. 538, and though it revolted more than once in later years, it never succeeded in maintaining its independence.
(
In
To draw back or apostatize in matters of religion (
This word is found in
(1.) A pocket of a cone-like shape in which Naaman bound two
pieces of silver for Gehazi (
(2.) Another word (kees) so rendered means a bag for carrying
weights (
(3.) Another word rendered “bag” in
(4.) The word rendered in the Authorized Version “bags,” in
which the priests bound up the money contributed for the
restoration of the temple (
(5.) The “bag” of Judas was a small box (
Young men, a place east of Jerusalem (
With the exception of Shimei, Azmaveth, one of David’s heroes,
is the only other native of the place who is mentioned (
House, probably a city of Moab, which had a celebrated
idol-temple (
The duty of preparing bread was usually, in ancient times,
committed to the females or the slaves of the family (
The bread was generally in the form of long or round cakes
(
Baked provisions (
Lord of the people; foreigner or glutton, as interpreted by
others, the son of Beor, was a man of some rank among the
Midianites (
The “doctrine of Balaam” is spoken of in
He has given a son, the father of the Babylonian king (
A city in the tribe of Simeon (
Empty; spoiler, a son of Zippor, and king of the Moabites (
Occurs in
From natural causes was uncommon (
Contracted from Bal’sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (
(2.) There is another Hebrew word, basam_ or _bosem, from
which our word “balsam,” as well as the corresponding Greek
balsamon, is derived. It is rendered “spice” (
A height, a name used simply to denote a high place where the
Jews worshipped idols (
Heights, the forty-seventh station of the Israelites (
Heights of Baal, a place on the river Arnon, or in the plains
through which it flows, east of Jordan (
(1) of love (
Built. (1.)
(1.) The flag or banner of the larger kind, serving for three
tribes marching together. These standards, of which there were
four, were worked with embroidery and beautifully ornamented
(
(2.) The flag borne by each separate tribe, of a smaller form.
Probably it bore on it the name of the tribe to which it
belonged, or some distinguishing device (
(3.) A lofty signal-flag, not carried about, but stationary.
It was usually erected on a mountain or other lofty place. As
soon as it was seen the war-trumpets were blown (
(4.) A “sign of fire” (
The banners and ensigns of the Roman army had idolatrous
images upon them, and hence they are called the “abomination of
desolation” (q.v.). The principal Roman standard, however, was
an eagle. (See
God’s setting up or giving a banner (
A feast provided for the entertainment of a company of guests
(
The guests were first refreshed with water and fragrant oil
(
As spoons and knives and forks are a modern invention, and
were altogether unknown in the East, the hands alone were
necessarily used, and were dipped in the dish, which was common
to two of the guests (
At the time of the three annual festivals at Jerusalem family
banquets were common. To these the “widow, and the fatherless,
and the stranger” were welcome (
An ordinance immediately instituted by Christ (
The mode of baptism can in no way be determined from the Greek
word rendered “baptize.” Baptists say that it means “to dip,”
and nothing else. That is an incorrect view of the meaning of
the word. It means both (1) to dip a thing into an element or
liquid, and (2) to put an element or liquid over or on it.
Nothing therefore as to the mode of baptism can be concluded
from the mere word used. The word has a wide latitude of
meaning, not only in the New Testament, but also in the LXX.
Version of the Old Testament, where it is used of the ablutions
and baptisms required by the Mosaic law. These were effected by
immersion, and by affusion and sprinkling; and the same word,
“washings” (
The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible.
Baptism and the Lord’s Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only “washing with water,” no mode being specified and none being necessary or essential to the symbolism of the ordinance.
The apostles of our Lord were baptized with the Holy Ghost
(
The subjects of baptism. This raises questions of greater importance than those relating to its mode.
1. The controversy here is not about “believers’ baptism,” for
that is common to all parties. Believers were baptized in
apostolic times, and they have been baptized in all time by all
the branches of the church. It is altogether a misrepresentation
to allege, as is sometimes done by Baptists, that their doctrine
is “believers’ baptism.” Every instance of adult baptism, or of
“believers’ baptism,” recorded in the New Testament (
2. In support of the doctrine of infant baptism, i.e., of the baptism of the infants, or rather the “children,” of believing parents, the following considerations may be adduced:
The Church of Christ exists as a divinely organized community.
It is the “kingdom of God,” one historic kingdom under all
dispensations. The commonwealth of Israel was the “church” (
“In a company of converts applying for admission into Christ’s house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbour the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ’s direction to them? Shall we say that it is to this effect: ’Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.’ One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, ‘Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also’” (The Church, by Professor Binnie, D.D.).
Only mentioned in
Was not Christian baptism, nor was that which was practised by
the disciples previous to our Lord’s crucifixion. Till then the
New Testament economy did not exist. John’s baptism bound its
subjects to repentance, and not to the faith of Christ. It was
not administered in the name of the Trinity, and those whom John
baptized were rebaptized by Paul (
Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.
John refused at first to confer his baptism on Christ, for he
understood not what he had to do with the “baptism of
repentance.” But Christ said, ”‘Suffer it to be so now,’ NOW as
suited to my state of humiliation, my state as a substitute in
the room of sinners.” His reception of baptism was not necessary
on his own account. It was a voluntary act, the same as his act
of becoming incarnate. Yet if the work he had engaged to
accomplish was to be completed, then it became him to take on
him the likeness of a sinner, and to fulfil all righteousness
(
The official duty of Christ and the sinless person of Christ
are to be distinguished. It was in his official capacity that he
submitted to baptism. In coming to John our Lord virtually said,
“Though sinless, and without any personal taint, yet in my
public or official capacity as the Sent of God, I stand in the
room of many, and bring with me the sin of the world, for which
I am the propitiation.” Christ was not made under the law on his
own account. It was as surety of his people, a position which he
spontaneously assumed. The administration of the rite of baptism
was also a symbol of the baptism of suffering before him in this
official capacity (
Used to denote the means by which a door is bolted (
I.e., son of Abba or of a father, a notorious robber whom Pilate
proposed to condemn to death instead of Jesus, whom he wished to
release, in accordance with the Roman custom (
Whom God has blessed, a Buzite, the father of Elihu, one of
Job’s friends (
4 (q.v.), whom Jehovah hath blessed, father of the prophet
Zechariah (
Lightning, the son of Abinoam (
A Greek word used in the New Testament (
Found only once, in
To go barefoot was a sign of great distress (
Fugitive, one of Shemaiah’s five sons. Their father is counted
along with them in
Son of Joshua, the patronymic of Elymas the sorcerer (
Son of Jonah, the patronymic of Peter (
Painter, (
A grain much cultivated in Egypt (
A storehouse (
Son of consolation, the surname of Joses, a Levite (
The prosperity of the church at Antioch led the apostles and
brethren at Jerusalem to send Barnabas thither to superintend
the movement. He found the work so extensive and weighty that he
went to Tarsus in search of Saul to assist him. Saul returned
with him to Antioch and laboured with him for a whole year (
When about to set forth on a second missionary journey, a
dispute arose between Saul and Barnabas as to the propriety of
taking John Mark with them again. The dispute ended by Saul and
Barnabas taking separate routes. Saul took Silas as his
companion, and journeyed through Syria and Cilicia; while
Barnabas took his nephew John Mark, and visited Cyprus (
A vessel used for keeping flour (
For a woman to be barren was accounted a severe punishment among
the Jews (
Son of Saba, the surname (1) of Joseph, also called Justus (
Son of Tolmai, one of the twelve apostles (
Son of Timaeus, one of the two blind beggars of Jericho (
Blessed. (1.) The secretary of the prophet Jeremiah (32:12;
36:4). He was of the tribe of Judah (51:59). To him Jeremiah
dictated his prophecies regarding the invasion of the
Babylonians and the Captivity. These he read to the people from
a window in the temple in the fourth year of the reign of
Jehoiakim, king of Judah (
During the siege of Jerusalem by Nebuchadnezzar, he was the
keeper of the deed of purchase Jeremiah had made of the
territory of Hanameel (
(2.)
Of iron. (1.) A Meholathite, the father of Adriel (
(2.) A Gileadite of Rogelim who was distinguished for his
loyalty to David. He liberally provided for the king’s followers
(
(3.) A priest who married a daughter of the preceding (
Light soil, first mentioned in
The Bashan of the villages of Jair, the general name given to
Argob by Jair, the son of Manasseh (
(
Sweet-smelling. (1.) The daughter of Ishmael, the last of Esau’s
three wives (
(2.) A daughter of Solomon, and wife of Ahimaaz, one of his
officers (
(in R.V.,
Or Bason. (1.) A trough or laver (Heb. aggan’) for washing (
(2.) A covered dish or urn (Heb. k’for) among the vessels of
the temple (
(3.) A vase (Heb. mizrak) from which to sprinkle anything. A
metallic vessel; sometimes rendered “bowl” (
(4.) A utensil (Heb. saph) for holding the blood of the
victims (
The various vessels spoken of by the names “basin, bowl, charger, cup, and dish,” cannot now be accurately distinguished.
The basin in which our Lord washed the disciples’ feet (
There are five different Hebrew words so rendered in the
Authorized Version: (1.) A basket (Heb. sal, a twig or osier)
for holding bread (
(2.) That used (Heb. salsilloth’) in gathering grapes (
(3.) That in which the first fruits of the harvest were
presented, Heb. tene, (
(4.) A basket (Heb. kelub) having a lid, resembling a
bird-cage. It was made of leaves or rushes. The name is also
applied to fruit-baskets (
(5.) A basket (Heb. dud) for carrying figs (
In the New Testament mention is made of the basket (Gr.
kophinos, small “wicker-basket”) for the “fragments” in the
miracle recorded
In the Old Testament the rendering of the Hebrew word mamzer’,
which means “polluted.” In
Beating, a mode of punishment common in the East. It is referred
to by “the rod of correction” (
The Hebrew word (atalleph’) so rendered (
A Hebrew liquid measure, the tenth part of an homer (
Daughter of many, the name of one of the gates of the city of
Heshbon, near which were pools (
The use of the bath was very frequent among the Hebrews (
Daughter of the oath, or of seven, called also Bath-shu’a (
(
A mallet or heavy war-club. Applied metaphorically (
The war-bow used in fighting (
A parapet wall or balustrade surrounding the flat roofs of the
houses, required to be built by a special law (
Denotes the estuary of the Dead Sea at the mouth of the Jordan
(
Bay in
Named only in
Occurs only in
A pole (Heb. to’ren) used as a standard or ensign set on the
tops of mountains as a call to the people to assemble themselves
for some great national purpose (
Whose Lord is Jehovah, a Benjamite, one of David’s thirty heroes
of the sling and bow (
Citizens, a town in the extreme south of Judah (
Occurs in the Authorized Version as the rendering of various
Hebrew words. In
Mentioned in
A native of the mountain regions of Western Asia, frequently
mentioned in Scripture. David defended his flocks against the
attacks of a bear (
The mode of wearing it was definitely prescribed to the Jews
(
On the other hand, the Egyptians carefully shaved the hair off
their faces, and they compelled their slaves to do so also (
This word is used of flocks or herds of grazing animals (
When used in contradistinction to man (
The Mosaic law required that beasts of labour should have rest
on the Sabbath (
This word is used figuratively of an infuriated multitude (
In
(
The name of one of the gates of the temple (
First-born; a youth, the second son of Benjamin (
(Heb. mittah), for rest at night (
In the New Testament it denotes sometimes a litter with a
coverlet (
The Jewish bedstead was frequently merely the divan or
platform along the sides of the house, sometimes a very slight
portable frame, sometimes only a mat or one or more quilts. The
only material for bed-clothes is mentioned in
One of the judges of Israel (
An apartment in Eastern houses, furnished with a slightly
elevated platform at the upper end and sometimes along the
sides, on which were laid mattresses. This was the general
arrangement of the public sleeping-room for the males of the
family and for guests, but there were usually besides distinct
bed-chambers of a more private character (
Used in
First mentioned in
(Gr. form Beel’zebul), the name given to Satan, and found only
in the New Testament (
Well. (1.) A place where a well was dug by the direction of
Moses, at the forty-fourth station of the Hebrews in their
wanderings (
(2.) A town in the tribe of Judah to which Jotham fled for
fear of Abimelech (
Well of heroes, probably the name given to Beer, the place where
the chiefs of Israel dug a well (
Illustrious, or the well-man. (1.) The father of Judith, one of
the wives of Esau (
I.e., “the well of him that liveth and seeth me,” or, as some
render it, “the well of the vision of life”, the well where the
Lord met with Hagar (
Wells, one of the four cities of the Hivites which entered by
fraud into a league with Joshua. It belonged to Benjamin (
(
Well of the oath, or well of seven, a well dug by Abraham, and
so named because he and Abimelech here entered into a compact
(
(Heb. hargol, meaning “leaper”). Mention of it is made only in
(an old English plural of the word beef), a name applicable to
all ruminating animals except camels, and especially to the
Bovidce, or horned cattle (
That the poor existed among the Hebrews we have abundant
evidence (
In the New Testament we find not seldom mention made of
beggars (
A method of taking away life practised among the Egyptians (
(
Both the name and its explanation, “a half shekel,” are given in
The Aramaic form of Baal, the national god of the Babylonians
(
A thing swallowed. (1.) A city on the shore of the Dead Sea, not
far from Sodom, called also Zoar. It was the only one of the
five cities that was spared at Lot’s intercession (
(2.) The eldest son of Benjamin (
(3.) The son of Beor, and a king of Edom (
(4.) A son of Azaz (
Worthlessness, frequently used in the Old Testament as a proper
name. It is first used in
The bells first mentioned in Scripture are the small golden
bells attached to the hem of the high priest’s ephod (
Occurs only in
The seat of the carnal affections (
Bel protect the king!, the last of the kings of Babylon (
The absence of the name of Belshazzar on the monuments was long regarded as an argument against the genuineness of the Book of Daniel. In 1854 Sir Henry Rawlinson found an inscription of Nabonidus which referred to his eldest son. Quite recently, however, the side of a ravine undermined by heavy rains fell at Hillah, a suburb of Babylon. A number of huge, coarse earthenware vases were laid bare. These were filled with tablets, the receipts and contracts of a firm of Babylonian bankers, which showed that Belshazzar had a household, with secretaries and stewards. One was dated in the third year of the king Marduk-sar-uzur. As Marduk-sar-uzar was another name for Baal, this Marduk-sar-uzur was found to be the Belshazzar of Scripture. In one of these contract tablets, dated in the July after the defeat of the army of Nabonidus, we find him paying tithes for his sister to the temple of the sun-god at Sippara.
Beltis protect the king!, the Chaldee name given to Daniel by
Nebuchadnezzar (
Built up by Jehovah. (1.) The son of Jehoiada, chief priest (
(2.)
(3.) A musical Levite (
(4.) A priest (
(5.) The son of Jeiel (
Son of my kindred; i.e., “born of incest”, the son of Lot by his
youngest daughter (
Deck of a Tyrian ship, described by Ezekiel (27:6) as overlaid with box-wood.
Children of Jaakan (
The standing title of the Syrian kings, meaning “the son of Hadad.” (See HADADEZER.)
(1.) The king of Syria whom Asa, king of Judah, employed to
invade Israel (
(2.) Son of the preceding, also king of Syria. He was long
engaged in war against Israel. He was murdered probably by
Hazael, by whom he was succeeded (
(3.) King of Damascus, and successor of his father Hazael on
the throne of Syria (
Son of my right hand. (1.) The younger son of Jacob by Rachel
(
The tribe of Benjamin at the Exodus was the smallest but one
(
The inheritance of this tribe lay immediately to the south of
that of Ephraim, and was about 26 miles in length and 12 in
breadth. Its eastern boundary was the Jordan. Dan intervened
between it and the Philistines. Its chief towns are named in
The history of the tribe contains a sad record of a desolating
civil war in which they were engaged with the other eleven
tribes. By it they were almost exterminated (
The first king of the Jews was Saul, a Benjamite. A close
alliance was formed between this tribe and that of Judah in the
time of David (
The tribe of Benjamin was famous for its archers (
The gate of Benjamin, on the north side of Jerusalem (
A torch. (1.) The father of Bela, one of the kings of Edom (
(2.) The father of Balaam (
Gift, or son of evil, king of Sodom at the time of the invasion
of the four kings under Chedorlaomer (
Blessing. (1.) A valley not far from Engedi, where Jehoshaphat
overthrew the Moabites and Ammonites (
(2.) One of the Benjamite warriors, Saul’s brethren, who
joined David when at Ziklag (
A city of Macedonia to which Paul with Silas and Timotheus went
when persecuted at Thessalonica (
Blessed by Jehovah. (1.) Son of Shimea, and father of Asaph the
musician (
(2.) One of the seven Ephraimite chieftains, son of
Meshillemoth (
(3.) The fourth of the five sons of Zerubbabel, of the royal
family of Judah (
(4.) The father of the prophet Zechariah (1:1, 7).
Hail. (1.) A town in the south of Palestine (
(2.) A son of Shuthelah, and grandson of Ephraim (
A gift, or in evil. (1.) One of Asher’s four sons, and father of
Heber (
(2.) A son of Ephraim (
(3.) A Benjamite who with his brother Shema founded Ajalon and
expelled the Gittites (
Bearer of victory, the eldest daughter of Agrippa I., the Herod
Agrippa of
The king of Babylon who sent a friendly deputation to Hezekiah
(
The rendering in the Authorized Version of the Hebrew word
tarshish, a precious stone; probably so called as being
brought from Tarshish. It was one of the stones on the
breastplate of the high priest (
The rendering of a Hebrew word meaning sweeper, occurs only in
Cold, a ravine or brook in the extreme south-west of Judah,
where 200 of David’s men stayed behind because they were faint,
while the other 400 pursued the Amalekites (
The rendering in
Confidence, a city belonging to Hadadezer, king of Zobah, which
yielded much spoil of brass to David (
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
House of the ford, a place on the east bank of the Jordan, where
John was baptizing (
House of response, one of the fenced cities of Naphtali (
House of answers, a city in the mountainous district of Judah
(
House of dates. (1.) The Revised Version in
(2.) A village on the south-eastern slope of the Mount of
Olives (
House of the desert, one of the six cities of Judah, situated in
the sunk valley of the Jordan and Dead Sea (
House of the height; i.e., “mountain-house”, one of the towns of
Gad, 3 miles east of Jordan, opposite Jericho (
House of God’s court, a place alluded to by Hosea (10:14) as the
scene of some great military exploit, but not otherwise
mentioned in Scripture. The Shalman here named was probably
Shalmaneser, the king of Assyria (
House of nothingness; i.e., “of idols”, a place in the mountains
of Benjamin, east of Bethel (
House of crossing, a place south of the scene of Gideon’s
victory (
Sheep-house, a place to which the Israelites pursued the
Philistines west from Mizpeh (
House of Dagon. (1.) A city in the low country or plain of
Judah, near Philistia (
(2.) A city near the south-east border of Asher (
House of two cakes of figs, a city of Moab, upon which Jeremiah
(48:22) denounced destruction. It is called also
Almon-diblathaim (
House of God. (1.) A place in Central Palestine, about 10 miles
north of Jerusalem, at the head of the pass of Michmash and Ai.
It was originally the royal Canaanite city of Luz (
In troublous times the people went to Bethel to ask counsel of
God (
(2.) Mount Bethel was a hilly district near Bethel (
(3.) A town in the south of Judah (
A designation of Hiel (q.v.), who rebuilt Jericho and
experienced the curse pronounced long before (
Dissection or separation, certain mountains mentioned in
House of mercy, a reservoir (Gr. kolumbethra, “a swimming bath”)
with five porches, close to the sheep-gate or market (
Camel-house, a city in the “plain country” of Moab denounced by
the prophet (
House of Gilgal, a place from which the inhabitants gathered for
the purpose of celebrating the rebuilding of the walls on the
return exile (
House of a vineyard, a place in the tribe of Judah (
House of the hollow, or of the cavern, the name of two towns or
villages (
House of wastes, or deserts, a town near Abel-shittim, east of
Jordan, in the desert of Moab, where the Israelites encamped not
long before crossing the Jordan (
(R.V.
House of bread. (1.) A city in the “hill country” of Judah. It
was originally called Ephrath (
Bethlehem bears the modern name of Beit-Lahm, i.e., “house of flesh.” It is about 5 miles south of Jerusalem, standing at an elevation of about 2,550 feet above the sea, thus 100 feet higher than Jerusalem.
There is a church still existing, built by Constantine the Great (A.D. 330), called the “Church of the Nativity,” over a grotto or cave called the “holy crypt,” and said to be the “stable” in which Jesus was born. This is perhaps the oldest existing Christian church in the world. Close to it is another grotto, where Jerome the Latin father is said to have spent thirty years of his life in translating the Scriptures into Latin. (See VERSION.)
(2.) A city of Zebulun, mentioned only in
House of Peor; i.e., “temple of Baal-peor”, a place in Moab, on
the east of Jordan, opposite Jericho. It was in the tribe of
Reuben (
House of the unripe fig, a village on the Mount of Olives, on
the road from Jerusalem to Jericho (
House of fish. (1.) A town in Galilee, on the west side of the
sea of Tiberias, in the “land of Gennesaret.” It was the native
place of Peter, Andrew, and Philip, and was frequently resorted
to by Jesus (
(2.) A city near which Christ fed 5,000 (
House of security or rest, a city which belonged to Manasseh (
House of the sun. (1.) A sacerdotal city in the tribe of Dan
(
(2.) A city between Dothan and the Jordan, near the southern
border of Issachar (
(3.) One of the fenced cities of Naphtali (
(4.) An idol sanctuary in Egypt (
House of apples, a town of Judah, now Tuffuh, 5 miles west of
Hebron (
Man of God, or virgin of God, or house of God. (1.) The son of
Nahor by Milcah; nephew of Abraham, and father of Rebekah (
(2.) A southern city of Judah (
House of rock, a town in the mountains of Judah (
To promise “by one’s truth.” Men and women were betrothed when
they were engaged to be married. This usually took place a year
or more before marriage. From the time of betrothal the woman
was regarded as the lawful wife of the man to whom she was
betrothed (
Married, is used in
To reveal or disclose; an old English word equivalent to
“betray” (
When used with reference to Jordan, signifies in the writings of
Moses the west side of the river, as he wrote on the east bank
(
In the shadow of God; i.e., “under his protection”, the
artificer who executed the work of art in connection with the
tabernacle in the wilderness (
Lightning. (1.) The residence of Adoni-bezek, in the lot of
Judah (
(2.) The place where Saul numbered the forces of Israel and
Judah (
Ore of gold or silver. (1.) A city of the Reubenites; one of the
three cities of refuge on the east of Jordan (
(2.) A descendant of Asher (
Bible, the English form of the Greek name Biblia, meaning “books,” the name which in the fifth century began to be given to the entire collection of sacred books, the “Library of Divine Revelation.” The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man’s redemption.
It is divided into the Old Testament, containing thirty-nine
books, and the New Testament, containing twenty-seven books. The
names given to the Old in the writings of the New are “the
scriptures” (
The Old Testament is divided into three parts:, 1. The Law (Torah), consisting of the Pentateuch, or five books of Moses. 2. The Prophets, consisting of (1) the former, namely, Joshua, Judges, the Books of Samuel, and the Books of Kings; (2) the latter, namely, the greater prophets, Isaiah, Jeremiah, and Ezekiel, and the twelve minor prophets. 3. The Hagiographa, or holy writings, including the rest of the books. These were ranked in three divisions:, (1) The Psalms, Proverbs, and Job, distinguished by the Hebrew name, a word formed of the initial letters of these books, emeth, meaning truth. (2) Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, called the five rolls, as being written for the synagogue use on five separate rolls. (3) Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles. Between the Old and the New Testament no addition was made to the revelation God had already given. The period of New Testament revelation, extending over a century, began with the appearance of John the Baptist.
The New Testament consists of (1) the historical books, viz., the Gospels, and the Acts of the Apostles; (2) the Epistles; and (3) the book of prophecy, the Revelation.
The division of the Bible into chapters and verses is altogether of human invention, designed to facilitate reference to it. The ancient Jews divided the Old Testament into certain sections for use in the synagogue service, and then at a later period, in the ninth century A.D., into verses. Our modern system of chapters for all the books of the Bible was introduced by Cardinal Hugo about the middle of the thirteenth century (he died 1263). The system of verses for the New Testament was introduced by Stephens in 1551, and generally adopted, although neither Tyndale’s nor Coverdale’s English translation of the Bible has verses. The division is not always wisely made, yet it is very useful. (See VERSION.)
The frame on which dead bodies were conveyed to the grave (
Garden, or gift of fortune, one of the seven eunuchs or
chamberlains who had charge of the harem of Ahasuerus (
One of the eunuchs who “kept the door” in the court of
Ahasuerus. With Teresh he conspired against the king’s life.
Mordecai detected the conspiracy, and the culprits were hanged
(
Son of contention, one of Job’s friends. He is called “the
Shuhite,” probably as belonging to Shuah, a district in Arabia,
in which Shuah, the sixth son of Abraham by Keturah, settled
(
Cheerful. (1.) The head of the fifteenth sacerdotal course for
the temple service (
Faltering; bashful, Rachel’s handmaid, whom she gave to Jacob
(
Son of the tongue; i.e., “eloquent”, a man of some note who
returned from the Captivity with Zerubbabel (
Birds are divided in the Mosaic law into two classes, (1) the
clean (
Son of wickedness, a king of Gomorrah whom Abraham succoured in
the invasion of Chedorlaomer (
As soon as a child was born it was washed, and rubbed with salt
(
The observance of birth-days was common in early times (
(1.) This word denotes the special privileges and advantages
belonging to the first-born son among the Jews. He became the
priest of the family. Thus Reuben was the first-born of the
patriarchs, and so the priesthood of the tribes belonged to him.
That honour was, however, transferred by God from Reuben to Levi
(
(2.) The first-born son had allotted to him also a double
portion of the paternal inheritance (
(3.) The first-born inherited the judicial authority of his
father, whatever it might be (
(4.) The Jews attached a sacred importance to the rank of
“first-born” and “first-begotten” as applied to the Messiah
(
An overseer. In apostolic times, it is quite manifest that there
was no difference as to order between bishops and elders or
presbyters (
The curb put into the mouths of horses to restrain them. The
Hebrew word (metheg) so rendered in
The broken or divided place, a district in the Arabah or Jordan
valley, on the east of the river (
A province in Asia Minor, to the south of the Euxine and
Propontis. Christian congregations were here formed at an early
time (
Bitterness is symbolical of affliction, misery, and servitude
(
The Passover was to be eaten with “bitter herbs” (
Is found three times in connection with the desolations to come
upon Babylon, Idumea, and Nineveh (
Properly the absence of all colour. In
Applied to the glittering point of a spear (
Occurs only in connection with the sixth plague of Egypt (
In the sense of speaking evil of God this word is found in
Blasphemy against the Holy Ghost (
Chamberlain to king Herod Agrippa I. (
Imperfection or bodily deformity excluding men from the
priesthood, and rendering animals unfit to be offered in
sacrifice (
(1.) God blesses his people when he bestows on them some gift
temporal or spiritual (
(2.) We bless God when we thank him for his mercies (
(3.) A man blesses himself when he invokes God’s blessing
(
(4.) One blesses another when he expresses good wishes or
offers prayer to God for his welfare (
(5.) Among the Jews in their thank-offerings the master of the
feast took a cup of wine in his hand, and after having blessed
God for it and for other mercies then enjoyed, handed it to his
guests, who all partook of it.
Blind beggars are frequently mentioned (
(1.) As food, prohibited in
(2.) The blood of sacrifices was caught by the priest in a
basin, and then sprinkled seven times on the altar; that of the
passover on the doorposts and lintels of the houses (
(3.) Human blood. The murderer was to be punished (
(4.) Blood used metaphorically to denote race (
The sign and token of our Lord’s great agony (
A stain or reproach (
Generally associated with purple (
Sons of thunder, a surname given by our Lord to James and John
(
Occurs only in
Alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By
the “levirate law” the duty devolved on him of marrying Ruth the
Moabitess (
(2.) The name given (for what reason is unknown) to one of the
two (the other was called Jachin) brazen pillars which Solomon
erected in the court of the temple (
Weepers, a place where the angel of the Lord reproved the
Israelites for entering into a league with the people of the
land. This caused them bitterly to weep, and hence the name of
the place (
(rendered “botch” in
(
The Hebrew word kebir, rendered “pillow” in
An obligation of any kind (
Of Israel in Egypt (
(Heb. peer),
This word has a comprehensive meaning in Scripture. In the Old
Testament it is the rendering of the Hebrew word sepher, which
properly means a “writing,” and then a “volume” (
Books were originally written on skins, on linen or cotton
cloth, and on Egyptian papyrus, whence our word “paper.” The
leaves of the book were generally written in columns, designated
by a Hebrew word properly meaning “doors” and “valves” (
Among the Hebrews books were generally rolled up like our
maps, or if very long they were rolled from both ends, forming
two rolls (
A sealed book is one whose contents are secret (
The book of judgment (
The book of the wars of the Lord (
The book of life (
The book of the covenant (
A hut made of the branches of a tree. In such tabernacles Jacob
sojourned for a season at a place named from this circumstance
Succoth (
Captives or cattle or objects of value taken in war. In Canaan
all that breathed were to be destroyed (
The Israelites “borrowed” from the Egyptians (
In the East objects are carried in the bosom which Europeans
carry in the pocket. To have in one’s bosom indicates kindness,
secrecy, or intimacy (
The Chaldee or Aramaic form of the name Beor, the father of Balaam (2 Pet. 2:15).
The projecting parts of a shield (
The name given in
A vessel made of skins for holding wine (
Earthenware vessels were also similarly used (
The clouds are figuratively called the “bottles of heaven”
(
The bow was in use in early times both in war and in the chase
(
The arrows were carried in a quiver (
The bow is a symbol of victory (
“The use of the bow” in
(
A mode of showing respect. Abraham “bowed himself to the people
of the land” (
The sockets of the lamps of the golden candlestick of the
tabernacle are called bowls (
For holding oil or perfumery (
(Heb. teashshur), mentioned in
Enclosure; fortress. (1.) The city of Jobab, one of the early
Edomite kings (
(2.) A Moabite city in the “plain country” (
(1.) Anklets (
(2.) The rendering of a Hebrew word meaning fasteners, found
in
(3.) In
(4.) In
(5.) In
Bracelets were worn by men as well as by women (
(1.) Hebrew atad,
(2.) Hebrew hoah,
A symbol of kings descended from royal ancestors (
Disciples are branches of the true vine (
The “abominable branch” is a tree on which a malefactor has
been hanged (
Which is an alloy of copper and zinc, was not known till the
thirteenth century. What is designated by this word in Scripture
is properly copper (
It is a symbol of insensibility and obstinacy in sin (
The Macedonian empire is described as a kingdom of brass (
The serpent of brass was made by Moses at the command of God
(
The brazen serpent is alluded to by our Lord in
(
An opening in a wall (
Among the Jews was generally made of wheat (
Bread was prepared by kneading in wooden bowls or “kneading
troughs” (
In
The shew-bread (q.v.) consisted of twelve loaves of unleavened
bread prepared and presented hot on the golden table every
Sabbath. They were square or oblong, and represented the twelve
tribes of Israel. The old loaves were removed every Sabbath, and
were to be eaten only by the priests in the court of the
sanctuary (
The word bread is used figuratively in such expressions as
“bread of sorrows” (
(1.) That piece of ancient armour that protected the breast.
This word is used figuratively in
(2.) An ornament covering the breast of the high priest, first
mentioned in
(
None to be taken; “for the gift maketh open eyes blind, and
perverteth the cause of the righteous” (
The making of, formed the chief labour of the Israelites in
Egypt (
The bricks used in the tower of Babel were burnt bricks,
cemented in the building by bitumen (
Frequently used in the ordinary sense (
Three Hebrew words are thus rendered in the Authorized Version.
(1.) Heb. mahsom’ signifies a muzzle or halter or bridle, by
which the rider governs his horse (
(2.) Me’theg, rendered also “bit” in
(3.) Another word, re’sen, was employed to represent a
halter or bridle-rein, as used
This word occurs frequently, and is the translation of several
different terms. (1.)
(2.)
(3.)
(4.)
(5.) In
(
An inflammable mineral substance found in quantities on the
shores of the Dead Sea. The cities of the plain were destroyed
by a rain of fire and brimstone (
A torrent. (1.) Applied to small streams, as the Arnon, Jabbok,
etc. Isaiah (15:7) speaks of the “book of the willows,” probably
the Wady-el-Asha. (2.) It is also applied to winter torrents
(
(1.) In the natural and common sense (
(2.) A near relation, a cousin (
(3.) Simply a fellow-countryman (
(4.) A disciple or follower (
(5.) One of the same faith (
(6.) A colleague in office (
(7.) A fellow-man (
(8.) One beloved or closely united with another in affection
(
A rumour or report (
A vessel to draw water with (
(1.) A portable shield (
(2.) A shield surrounding the person; the targe or round form;
used once figuratively (
(3.) A large shield protecting the whole body (
(4.) A lance or spear; improperly rendered “buckler” in the
Authorized Version (
The leather of shields required oiling (
The shields David had taken from his enemies were suspended in
the temple as mementoes (
Among the Jews was suited to the climate and conditions of the
country. They probably adopted the kind of architecture for
their dwellings which they found already existing when they
entered Canaan (
In
The Israelites were by occupation shepherds and dwellers in
tents (
Herod and his sons and successors restored the temple, and
built fortifications and other structures of great magnificence
in Jerusalem (
The instruments used in building are mentioned as the
plumb-line (
Believers are “God’s building” (
Rainy, the eighth ecclesiastical month of the year (
(1.) The translation of a word which is a generic name for
horned cattle (
(2.) The translation of a word always meaning an animal of the
ox kind, without distinction of age or sex (
(3.) Another word is rendered in the same way (
(4.) In
(1.) In
(2.) In
Mural towers, bastions, were introduced by king Uzziah (
(1.) A bundle of twigs (
(1.) A load of any kind (
The first burial we have an account of is that of Sarah (
Deborah, Rebekah’s nurse, was buried under Allon-bachuth, “the
oak of weeping” (
Joshua was buried “in the border of his inheritance in
Timnath-serah” (
In Job we find a reference to burying-places, which were probably the Pyramids (3:14, 15). The Hebrew word for “waste places” here resembles in sound the Egyptian word for “pyramids.”
Samuel, like Moses, was honoured with a national burial (
In connection with the burial of Saul and his three sons we
meet for the first time with the practice of burning the dead (
Absalom was buried “in the wood” where he was slain (
Little is said regarding the burial of the kings of Israel.
Some of them were buried in Samaria, the capital of their
kingdom (
Our Lord was buried in a new tomb, hewn out of the rock, which
Joseph of Arimathea had prepared for himself (
The grave of Lazarus was “a cave, and a stone lay on it” (
Hebrew olah; i.e., “ascending,” the whole being consumed by
fire, and regarded as ascending to God while being consumed.
Part of every offering was burnt in the sacred fire, but this
was wholly burnt, a “whole burnt offering.” It was the most
frequent form of sacrifice, and apparently the only one
mentioned in the book of Genesis. Such were the sacrifices
offered by Abel (
The law of Moses afterwards prescribed the occasions and the
manner in which burnt sacrifices were to be offered. There were
“the continual burnt offering” (
On other occasions special sacrifices were offered, as at the
consecration of Aaron (
Free-will burnt offerings were also permitted (
These offerings signified the complete dedication of the
offerers unto God. This is referred to in
In which Jehovah appeared to Moses in the wilderness (
Properly a servant in charge of the wine (
(Heb. hemah), curdled milk (
Contempt. (1.) The second son of Nahor and Milcah, and brother
of Huz (
(2.) One of the chiefs of the tribe of Gad (
(3.) A district in Arabia Petrea (
The father of the prophet Ezekiel (1:3).
In the expression “by myself” (A.V.,
Immediately (
Only in
Hebrew millah (
Hollow (R.V., “kab”), occurs only in
Only in
How little! as nothing. (1.) A town on the eastern border of
Asher (
(2.) A district in the north-west of Galilee, near to Tyre,
containing twenty cities given to Hiram by Solomon as a reward
for various services rendered to him in building the temple (
The title assumed by the Roman emperors after Julius Caesar. In
the New Testament this title is given to various emperors as
sovereigns of Judaea without their accompanying distinctive
proper names (
A city on the northeast of the marshy plain of el-Huleh, 120
miles north of Jerusalem, and 20 miles north of the Sea of
Galilee, at the “upper source” of the Jordan, and near the base
of Mount Hermon. It is mentioned in
(Palestinae), a city on the shore of the Mediterranean, on the
great road from Tyre to Egypt, about 70 miles northwest of
Jerusalem, at the northern extremity of the plain of Sharon. It
was built by Herod the Great (B.C. 10), who named it after
Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos =
“Augustus”), on the site of an old town called “Strato’s Tower.”
It was the capital of the Roman province of Judaea, the seat of
the governors or procurators, and the headquarters of the Roman
troops. It was the great Gentile city of Palestine, with a
spacious artificial harbour. It was adorned with many buildings
of great splendour, after the manner of the Roman cities of the
West. Here Cornelius the centurion was converted through the
instrumentality of Peter (
(Heb. kelub’,
The Jewish high priest (A.D. 27-36) at the beginning of our
Lord’s public ministry, in the reign of Tiberius (
A possession; a spear. (1.) The first-born son of Adam and Eve
(
(2.) A town of the Kenites, a branch of the Midianites (
Possession; smith. (1.) The fourth antediluvian patriarch, the
eldest son of Enos. He was 70 years old at the birth of his
eldest son Mahalaleel, after which he lived 840 years (
(2.) The son of Arphaxad (
Cakes made of wheat or barley were offered in the temple. They
were salted, but unleavened (
Pancakes are described in
We read also of honey-cakes (
One of the most ancient cities of Assyria. “Out of that land he
[i.e., Nimrod] went forth into Assyria, and built Nineveh,
Rehoboth-Ir, and Calah, and Resen” (
The Latin for cane, Hebrew Kaneh, mentioned (
(
A dog. (1.) One of the three sons of Hezron of the tribe of
Judah. He is also called Chelubai (
(2.) A “son of Hur, the firstborn of Ephratah” (
(3.) The son of Jephunneh (
(4.) Caleb gave his name apparently to a part of the south
country (
Calves were commonly made use of in sacrifices, and are
therefore frequently mentioned in Scripture. The “fatted calf”
was regarded as the choicest of animal food; it was frequently
also offered as a special sacrifice (
The golden calf which Aaron made (
Ages after this, Jeroboam, king of Israel, set up two idol
calves, one at Dan, and the other at Bethel, that he might thus
prevent the ten tribes from resorting to Jerusalem for worship
(
Workmen skilled in stopping the seams of the deck or sides of
vessels. The inhabitants of Gebel were employed in such work on
Tyrian vessels (
(1.) To cry for help, hence to pray (
(2.) God calls with respect to men when he designates them to
some special office (
In the message of the gospel his call is addressed to all men,
to Jews and Gentiles alike (
An effectual call is something more than the outward message
of the Word of God to men. It is internal, and is the result of
the enlightening and sanctifying influence of the Holy Spirit
(
A profession, or as we usually say, a vocation (
Fort, one of the four cities founded by Nimrod (
Only in
From the Hebrew gamal, “to repay” or “requite,” as the camel does the care of its master. There are two distinct species of camels, having, however, the common characteristics of being “ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched.”
(1.) The Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia.
(2.) The Arabian camel or dromedary, from the Greek dromos,
“a runner” (
The camel was early used both for riding and as a beast of
burden (
To show the difficulty in the way of a rich man’s entering
into the kingdom, our Lord uses the proverbial expression that
it was easier for a camel to go through the eye of a needle
(
To strain at (rather, out) a gnat and swallow a camel was also
a proverbial expression (
The raiment worn by John the Baptist was made of camel’s hair
(
Full of stalks, a place (
During their journeys across the wilderness, the twelve tribes
formed encampments at the different places where they halted
(
The area of the camp would be in all about 3 square miles.
After the Hebrews entered Palestine, the camps then spoken of
were exclusively warlike (
(Heb. copher), mentioned in
Reedy, a town of Galilee, near Capernaum. Here our Lord wrought
his first miracle, the turning of water into wine (
(1.) The fourth son of Ham (
(2.) The country which derived its name from the preceding.
The name as first used by the Phoenicians denoted only the
maritime plain on which Sidon was built. But in the time of
Moses and Joshua it denoted the whole country to the west of the
Jordan and the Dead Sea (
The name signifies “the lowlands,” as distinguished from the
land of Gilead on the east of Jordan, which was a mountainous
district. The extent and boundaries of Canaan are fully set
forth in different parts of Scripture (
A name given to the apostle Simon (
The descendants of Canaan, the son of Ham. Migrating from their
original home, they seem to have reached the Persian Gulf, and
to have there sojourned for some time. They thence “spread to
the west, across the mountain chain of Lebanon to the very edge
of the Mediterranean Sea, occupying all the land which later
became Palestine, also to the north-west as far as the mountain
chain of Taurus. This group was very numerous, and broken up
into a great many peoples, as we can judge from the list of
nations (
The “Canaanites,” as distinguished from the Amalekites, the
Anakim, and the Rephaim, were “dwellers in the lowlands” (
The Israelites, when they were led to the Promised Land, were
commanded utterly to destroy the descendants of Canaan then
possessing it (
In the Tell-el-Amarna tablets Canaan is found under the forms of Kinakhna and Kinakhkhi. Under the name of Kanana the Canaanites appear on Egyptian monuments, wearing a coat of mail and helmet, and distinguished by the use of spear and javelin and the battle-axe. They were called Phoenicians by the Greeks and Poeni by the Romans. By race the Canaanites were Semitic. They were famous as merchants and seamen, as well as for their artistic skill. The chief object of their worship was the sun-god, who was addressed by the general name of Baal, “lord.” Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, “lords.”
Mentioned in
The queen of the Ethiopians whose “eunuch” or chamberlain was
converted to Christianity by the instrumentality of Philip the
evangelist (
It is somewhat singular that female sovereignty seems to have prevailed in Ethiopia, the name Candace (compare “Pharaoh,” “Ptolemy,” “Caesar”) being a title common to several successive queens. It is probable that Judaism had taken root in Ethiopia at this time, and hence the visit of the queen’s treasurer to Jerusalem to keep the feast. There is a tradition that Candace was herself converted to Christianity by her treasurer on his return, and that he became the apostle of Christianity in that whole region, carrying it also into Abyssinia. It is said that he also preached the gospel in Arabia Felix and in Ceylon, where he suffered martyrdom. (See PHILIP.)
Heb. ner,
The lamp-stand, “candelabrum,” which Moses was commanded to make
for the tabernacle, according to the pattern shown him. Its form
is described in
The tabernacle was a tent without windows, and thus artificial light was needed. This was supplied by the candlestick, which, however, served also as a symbol of the church or people of God, who are “the light of the world.” The light which “symbolizes the knowledge of God is not the sun or any natural light, but an artificial light supplied with a specially prepared oil; for the knowledge of God is in truth not natural nor common to all men, but furnished over and above nature.”
This candlestick was placed on the south side of the Holy
Place, opposite the table of shewbread (
In Solomon’s temple there were ten separate candlesticks of
pure gold, five on the right and five on the left of the Holy
Place (
In the temple erected after the Exile there was again but one candlestick, and like the first, with seven branches. It was this which was afterwards carried away by Titus to Rome, where it was deposited in the Temple of Peace. When Genseric plundered Rome, he is said to have carried it to Carthage (A.D. 455). It was recaptured by Belisarius (A.D. 533), and carried to Constantinople and thence to Jerusalem, where it finally disappeared.
A tall sedgy plant with a hollow stem, growing in moist places.
In
A gangrene or mortification which gradually spreads over the
whole body (
(Heb. yelek), “the licking locust,” which licks up the grass of
the field; probably the locust at a certain stage of its growth,
just as it emerges from the caterpillar state (
Mentioned only in
This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will. Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book. The canonical (i.e., the inspired) books of the Old and New Testaments, are a complete rule, and the only rule, of faith and practice. They contain the whole supernatural revelation of God to men. The New Testament Canon was formed gradually under divine guidance. The different books as they were written came into the possession of the Christian associations which began to be formed soon after the day of Pentecost; and thus slowly the canon increased till all the books were gathered together into one collection containing the whole of the twenty-seven New Testament inspired books. Historical evidence shows that from about the middle of the second century this New Testament collection was substantially such as we now possess. Each book contained in it is proved to have, on its own ground, a right to its place; and thus the whole is of divine authority.
The Old Testament Canon is witnessed to by the New Testament writers. Their evidence is conclusive. The quotations in the New from the Old are very numerous, and the references are much more numerous. These quotations and references by our Lord and the apostles most clearly imply the existence at that time of a well-known and publicly acknowledged collection of Hebrew writings under the designation of “The Scriptures;” “The Law and the Prophets and the Psalms;” “Moses and the Prophets,” etc. The appeals to these books, moreover, show that they were regarded as of divine authority, finally deciding all questions of which they treat; and that the whole collection so recognized consisted only of the thirty-nine books which we now posses. Thus they endorse as genuine and authentic the canon of the Jewish Scriptures. The Septuagint Version (q.v.) also contained every book we now have in the Old Testament Scriptures. As to the time at which the Old Testament canon was closed, there are many considerations which point to that of Ezra and Nehemiah, immediately after the return from Babylonian exile. (See BIBLE, EZRA, QUOTATIONS.)
Nahum’s town, a Galilean city frequently mentioned in the
history of our Lord. It is not mentioned in the Old Testament.
After our Lord’s expulsion from Nazareth (
It stood on the western shore of the Sea of Galilee. The “land
of Gennesaret,” near, if not in, which it was situated, was one
of the most prosperous and crowded districts of Palestine. This
city lay on the great highway from Damascus to Acco and Tyre. It
has been identified with Tell Hum, about two miles south-west of
where the Jordan flows into the lake. Here are extensive ruins
of walls and foundations, and also the remains of what must have
been a beautiful synagogue, which it is conjectured may have
been the one built by the centurion (
A chaplet, the original seat of the Philistines (
The easternmost and the largest province of Asia Minor.
Christianity very early penetrated into this country (
(1.) Heb. sar (
The “captain of the guard” mentioned in
(2.) Another word (Heb. katsin) so translated denotes
sometimes a military (
(3.) It is also the rendering of a Hebrew word (shalish)
meaning “a third man,” or “one of three.” The LXX. render in
plural by tristatai; i.e., “soldiers fighting from chariots,”
so called because each war-chariot contained three men, one of
whom acted as charioteer while the other two fought (
(4.) The “captain of the temple” mentioned in
(5.) The Captain of our salvation is a name given to our Lord
(
One taken in war. Captives were often treated with great cruelty
and indignity (
(1.) Of Israel. The kingdom of the ten tribes was successively
invaded by several Assyrian kings. Pul (q.v.) imposed a tribute
on Menahem of a thousand talents of silver (
Many speculations have been indulged in with reference to these ten tribes. But we believe that all, except the number that probably allied themselves with Judah and shared in their restoration under Cyrus, are finally lost.
“Like the dew on the mountain, Like the foam on the river, Like the bubble on the fountain, They are gone, and for ever.”
(2.) Of Judah. In the third year of Jehoiachim, the eighteenth
king of Judah (B.C. 605), Nebuchadnezzar having overcome the
Egyptians at Carchemish, advanced to Jerusalem with a great
army. After a brief siege he took that city, and carried away
the vessels of the sanctuary to Babylon, and dedicated them in
the Temple of Belus (
Mattaniah, the uncle of Jehoiachin, was now made king over
what remained of the kingdom of Judah, under the name of
Zedekiah (
In the first year of his reign as king of Babylon (B.C. 536),
Cyrus issued a decree liberating the Jewish captives, and
permitting them to return to Jerusalem and rebuild the city and
the temple (
At a later period other bands of the Jews returned (1) under
Ezra (7:7) (B.C. 458), and (2) Nehemiah (7:66) (B.C. 445). But
the great mass of the people remained still in the land to which
they had been carried, and became a portion of the Jews of the
“dispersion” (
(
Contact with a, made an Israelite ceremonially unclean, and made
whatever he touched also unclean, according to the Mosaic law
(
Fortress of Chemosh, a city on the west bank of the Euphrates
(
A park; generally with the article, “the park.” (1.) A prominent
headland of Central Palestine, consisting of several connected
hills extending from the plain of Esdraelon to the sea, a
distance of some 12 miles or more. At the east end, in its
highest part, it is 1,728 feet high, and at the west end it
forms a promontory to the bay of Acre about 600 feet above the
sea. It lay within the tribe of Asher. It was here, at the east
end of the ridge, at a place called el-Mukhrakah (i.e., the
place of burning), that Elijah brought back the people to their
allegiance to God, and slew the prophets of Baal (
(2.) A town in the hill country of Judah (
Vine-dresser. (1.) The last named of the four sons of Reuben
(
(2.) A descendant of Judah (
(3.) The son of Zimri, and the father of Achan (
Unconverted men are so called (
An artificer in stone, iron, and copper, as well as in wood (
In the Authorized Version this word is found as the rendering of
many different words. In
A vehicle moving on wheels, and usually drawn by oxen (
A “cart rope,” for the purpose of fastening loads on carts, is
used (
The arts of engraving and carving were much practised among the
Jews. They were practised in connection with the construction of
the tabernacle and the temple (
A barrier of open-work placed before windows (
Silver, a place between Babylon and Jerusalem, where Iddo
resided (
Fortified, a people descended from Mizraim (
(1.) Hebrew kiddah’, i.e., “split.” One of the principal
spices of the holy anointing oil (
(2.) Hebrew pl. ketzi’oth (
Gr. adokimos, (
A military fortress (
The “Dioscuri”, two heroes of Greek and Roman mythology. Their
figures were probably painted or sculptured on the prow of the
ship which Luke refers to (
The consumer. Used in the Old Testament (
The epistles of James, Peter, John, and Jude; so called because they are addressed to Christians in general, and not to any church or person in particular.
Abounded in the Holy Land. To the rearing and management of them
the inhabitants chiefly devoted themselves (
(1.) Neat cattle. Many hundreds of these were yearly consumed
in sacrifices or used for food. The finest herds were found in
Bashan, beyond Jordan (
According to the Mosaic law, the mouths of cattle employed for
the threshing-floor were not to be muzzled, so as to prevent
them from eating of the provender over which they trampled
(
(2.) Small cattle. Next to herds of neat cattle, sheep formed
the most important of the possessions of the inhabitants of
Palestine (
Goats also formed a part of the pastoral wealth of Palestine
(
(Heb. yothe’reth; i.e., “something redundant”), the membrane
which covers the upper part of the liver (
In
A raised way, an ascent by steps, or a raised slope between Zion
and the temple (
There are numerous natural caves among the limestone rocks of Syria, many of which have been artificially enlarged for various purposes.
The first notice of a cave occurs in the history of Lot (
The next we read of is the cave of Machpelah (q.v.), which
Abraham purchased from the sons of Heth (
The cave of Makkedah, into which the five Amorite kings retired after their defeat by Joshua (10:16, 27).
The cave of Adullam (q.v.), an immense natural cavern, where
David hid himself from Saul (
The cave of Engedi (q.v.), now called ‘Ain Jidy, i.e., the “Fountain of the Kid”, where David cut off the skirt of Saul’s robe (24:4). Here he also found a shelter for himself and his followers to the number of 600 (23:29; 24:1). “On all sides the country is full of caverns which might serve as lurking-places for David and his men, as they do for outlaws at the present day.”
The cave in which Obadiah hid the prophets (
The cave of Elijah (
In the time of Gideon the Israelites took refuge from the
Midianites in dens and caves, such as abounded in the mountain
regions of Manasseh (
Caves were frequently used as dwelling-places (
(Heb. e’rez, Gr. kedros, Lat. cedrus), a tree very frequently
mentioned in Scripture. It was stately (
It grew very abundantly in Palestine, and particularly on
Lebanon, of which it was “the glory” (
Of the ancient cedars of Lebanon there remain now only some seven or eight. They are not standing together. But beside them there are found between three hundred and four hundred of younger growth. They stand in an amphitheatre fronting the west, about 6,400 feet above the level of the sea.
The cedar is often figuratively alluded to in the sacred
Scriptures. “The mighty conquerors of olden days, the despots of
Assyria and the Pharaohs of Egypt, the proud and idolatrous
monarchs of Judah, the Hebrew commonwealth itself, the war-like
Ammonites of patriarchal times, and the moral majesty of the
Messianic age, are all compared to the towering cedar, in its
royal loftiness and supremacy (
The black torrent, the brook flowing through the ravine below
the eastern wall of Jerusalem (
The covering (
A subterranean vault (
Millet, the eastern harbour of Corinth, from which it was
distant about 9 miles east, and the outlet for its trade with
the Asiatic shores of the Mediterranean. When Paul returned from
his second missionary journey to Syria, he sailed from this port
(
The vessel in which incense was presented on “the golden altar”
before the Lord in the temple (
The manner in which the censer is to be used is described in
There are five instances of a census of the Jewish people having
been taken. (1.) In the fourth month after the Exodus, when the
people were encamped at Sinai. The number of men from twenty
years old and upward was then 603,550 (
A Roman officer in command of a hundred men (
A Syriac surname given by Christ to Simon (
See CAESAREA.
The refuse of winnowed corn. It was usually burned (
(1.) A part of the insignia of office. A chain of gold was
placed about Joseph’s neck (
(2.) It was used as an ornament (
(3.) Chains were also used as fetters wherewith prisoners were
bound (
Mentioned only in
The southern portion of Babylonia, Lower Mesopotamia, lying
chiefly on the right bank of the Euphrates, but commonly used of
the whole of the Mesopotamian plain. The Hebrew name is Kasdim,
which is usually rendered “Chaldeans” (
The country so named is a vast plain formed by the deposits of the Euphrates and the Tigris, extending to about 400 miles along the course of these rivers, and about 100 miles in average breadth. “In former days the vast plains of Babylon were nourished by a complicated system of canals and water-courses, which spread over the surface of the country like a network. The wants of a teeming population were supplied by a rich soil, not less bountiful than that on the banks of the Egyptian Nile. Like islands rising from a golden sea of waving corn stood frequent groves of palm-trees and pleasant gardens, affording to the idler or traveller their grateful and highly-valued shade. Crowds of passengers hurried along the dusty roads to and from the busy city. The land was rich in corn and wine.”
Recent discoveries, more especially in Babylonia, have thrown
much light on the history of the Hebrew patriarchs, and have
illustrated or confirmed the Biblical narrative in many points.
The ancestor of the Hebrew people, Abram, was, we are told, born
at “Ur of the Chaldees.” “Chaldees” is a mistranslation of the
Hebrew Kasdim, Kasdim being the Old Testament name of the
Babylonians, while the Chaldees were a tribe who lived on the
shores of the Persian Gulf, and did not become a part of the
Babylonian population till the time of Hezekiah. Ur was one of
the oldest and most famous of the Babylonian cities. Its site is
now called Mugheir, or Mugayyar, on the western bank of the
Euphrates, in Southern Babylonia. About a century before the
birth of Abram it was ruled by a powerful dynasty of kings.
Their conquests extended to Elam on the one side, and to the
Lebanon on the other. They were followed by a dynasty of princes
whose capital was Babylon, and who seem to have been of South
Arabian origin. The founder of the dynasty was Sumu-abi (“Shem
is my father”). But soon afterwards Babylonia fell under Elamite
dominion. The kings of Babylon were compelled to acknowledge the
supremacy of Elam, and a rival kingdom to that of Babylon, and
governed by Elamites, sprang up at Larsa, not far from Ur, but
on the opposite bank of the river. In the time of Abram the king
of Larsa was Eri-Aku, the son of an Elamite prince, and Eri-Aku,
as has long been recognized, is the Biblical “Arioch king of
Ellasar” (
Employed by the sacred writers in certain portions of the Old
Testament, viz.,
Or Chaldeans, the inhabitants of the country of which Babylon
was the capital. They were so called till the time of the
Captivity (
“on the wall,” which the Shunammite prepared for the prophet
Elisha (
(
A confidential servant of the king (
A species of lizard which has the faculty of changing the colour
of its skin. It is ranked among the unclean animals in
Only in
(
(
One who has judicial authority, literally, a “lord of
judgement;” a title given to the Persian governor of Samaria
(
Were reckoned among the treasures of rich men (
(1.) The bed of the sea or of a river (
(2.) The “chanelbone” (
A holy place or sanctuary, occurs only in
The ornamental head or capital of a pillar. Three Hebrew words
are so rendered. (1.) Cothereth (
The several books of the Old and New Testaments were from an
early time divided into chapters. The Pentateuch was divided by
the ancient Hebrews into 54 parshioth or sections, one of
which was read in the synagogue every Sabbath day (
In the early Latin and Greek versions of the Bible, similar divisions of the several books were made. The New Testament books were also divided into portions of various lengths under different names, such as titles and heads or chapters.
In modern times this ancient example was imitated, and many attempts of the kind were made before the existing division into chapters was fixed. The Latin Bible published by Cardinal Hugo of St. Cher in A.D. 1240 is generally regarded as the first Bible that was divided into our present chapters, although it appears that some of the chapters were fixed as early as A.D. 1059. This division into chapters came gradually to be adopted in the published editions of the Hebrew, with some few variations, and of the Greek Scriptures, and hence of other versions.
Craftsmen, a valley named in
A bowl or deep dish. The silver vessels given by the heads of
the tribes for the services of the tabernacle are so named (
A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of
distinction, was placed in Pharaoh’s second state chariot (
In the New Testament we have only one historical reference to
the use of chariots, in the case of the Ethiopian eunuch (
This word is sometimes used figuratively for hosts (
Chariot of the cherubim (
Chariot cities were set apart for storing the war-chariots in
time of peace (
Chariot horses were such as were peculiarly fitted for service
in chariots (
Chariots of war are described in
(
One who practises serpent-charming (
In
Another form (
Length, a river in the “land of the Chaldeans” (
(= Khudur-Lagamar of the inscriptions), king of Elam. Many centuries before the age of Abraham, Canaan and even the Sinaitic peninsula had been conquered by Babylonian kings, and in the time of Abraham himself Babylonia was ruled by a dynasty which claimed sovereignity over Syria and Palestine. The kings of the dynasty bore names which were not Babylonian, but at once South Arabic and Hebrew. The most famous king of the dynasty was Khammu-rabi, who united Babylonia under one rule, and made Babylon its capital. When he ascended the throne, the country was under the suzerainty of the Elamites, and was divided into two kingdoms, that of Babylon (the Biblical Shinar) and that of Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku (“the servant of the moon-god”), the son of an Elamite prince, Kudur-Mabug, who is entitled “the father of the land of the Amorites.” A recently discovered tablet enumerates among the enemies of Khammu-rabi, Kudur-Lagamar (“the servant of the goddess Lagamar”) or Chedorlaomer, Eri-Aku or Arioch, and Tudkhula or Tidal. Khammu-rabi, whose name is also read Ammi-rapaltu or Amraphel by some scholars, succeeded in overcoming Eri-Aku and driving the Elamites out of Babylonia. Assur-bani-pal, the last of the Assyrian conquerors, mentions in two inscriptions that he took Susa 1635 years after Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in the year B.C. 660 that Assur-bani-pal took Susa.
Smiting on the cheek was accounted a grievous injury and insult
(
(A.S. cese). This word occurs three times in the Authorized
Version as the translation of three different Hebrew words: (1.)
Black, (
The destroyer, subduer, or fish-god, the god of the Moabites
(
Merchant. (1.) A Benjamite (
Whom Jehovah hath made. “Chief of the Levites,” probably a
Kohathite (
Village, one of the four cities of the Gibeonitish Hivites with whom Joshua made a league (9:17). It belonged to Benjamin. It has been identified with the modern Kefireh, on the west confines of Benjamin, about 2 miles west of Ajalon and 11 from Jerusalem.
(
A cutting; separation; a gorge, a torrent-bed or winter-stream,
a “brook,” in whose banks the prophet Elijah hid himself during
the early part of the three years’ drought (
Plural cherubim, the name of certain symbolical figures
frequently mentioned in Scripture. They are first mentioned in
connection with the expulsion of our first parents from Eden
(
The cherubim were symbolical. They were intended to represent
spiritual existences in immediate contact with Jehovah. Some
have regarded them as symbolical of the chief ruling power by
which God carries on his operations in providence (
Their office was, (1) on the expulsion of our first parents
from Eden, to prevent all access to the tree of life; and (2) to
form the throne and chariot of Jehovah in his manifestation of
himself on earth. He dwelleth between and sitteth on the
cherubim (
Strength; confidence, a place on the border of Judah, on the
side of Mount Jearim (
Gain, the son of Nahor (
Ungodly, a town in the south of Judah (
(Heb. ’aron, generally rendered “ark”), the coffer into which
the contributions for the repair of the temple were put (
(Heb. ’armon; i.e., “naked”), mentioned in connection with
Jacob’s artifice regarding the cattle (
Fertile places; the loins, a town of Issachar, on the slopes of
some mountain between Jezreel and Shunem (
Deceitful, a town where Shelah, the son of Judah, was born (
Dart, the name of the threshing-floor at which the death of
Uzzah took place (
A title given to Adino the Eznite, one of David’s greatest
heroes (
See PRIEST.
“Asiarchs,” the title given to certain wealthy persons annually
appointed to preside over the religious festivals and games in
the various cities of proconsular Asia (
This word has considerable latitude of meaning in Scripture.
Thus Joseph is called a child at the time when he was probably
about sixteen years of age (
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
In the earliest times mothers did not wean their children till
they were from thirty months to three years old; and the day on
which they were weaned was kept as a festival day (
To have a numerous family was regarded as a mark of divine
favour (
Figuratively the name is used for those who are ignorant or
narrow-minded (
Children are also spoken of as representing simplicity and
humility (
Protected by the father, David’s second son by Abigail (
The pining one, the younger son of Elimelech and Naomi, and
husband of Orpah, Ruth’s sister (
A place or country unknown which, along with Sheba and Asshur,
traded with Tyre (
Pining, probably the youngest son of Barzillai the Gileadite (
Lyre, the singular form of the word (
The Sea of Chinnereth (
Mentioned in
The name adopted from the Babylonians by the Jews after the
Captivity for the third civil, or ninth ecclesiastical, month
(
Or Kittim, a plural form (
The references elsewhere made to Chittim (
Occurs only in
Verdure, a female Christian (
Smoking furnace, one of the places where “David himself and his
men were wont to haunt” (
Named along with Bethsaida and Capernaum as one of the cities in
which our Lord’s “mighty works” were done, and which was doomed
to woe because of signal privileges neglected (
Spoken of warriors (
(
Anointed, the Greek translation of the Hebrew word rendered
“Messiah” (q.v.), the official title of our Lord, occurring five
hundred and fourteen times in the New Testament. It denotes that
he was anointed or consecrated to his great redemptive work as
Prophet, Priest, and King of his people. He is Jesus the Christ
(
The Messiah is the same person as “the seed of the woman”
(
To believe that “Jesus is the Christ” is to believe that he is
the Anointed, the Messiah of the prophets, the Saviour sent of
God, that he was, in a word, what he claimed to be. This is to
believe the gospel, by the faith of which alone men can be
brought unto God. That Jesus is the Christ is the testimony of
God, and the faith of this constitutes a Christian (
The name given by the Greeks or Romans, probably in reproach, to
the followers of Jesus. It was first used at Antioch. The names
by which the disciples were known among themselves were
“brethren,” “the faithful,” “elect,” “saints,” “believers.” But
as distinguishing them from the multitude without, the name
“Christian” came into use, and was universally accepted. This
name occurs but three times in the New Testament (
Our Lord warned his disciples that they would arise (
The words of the days, (
The two books were originally one. They bore the title in the Massoretic Hebrew Dibre hayyamim, i.e., “Acts of the Days.” This title was rendered by Jerome in his Latin version “Chronicon,” and hence “Chronicles.” In the Septuagint version the book is divided into two, and bears the title Paraleipomena, i.e., “things omitted,” or “supplements”, because containing many things omitted in the Books of Kings.
The contents of these books are comprehended under four heads. (1.) The first nine chapters of Book I. contain little more than a list of genealogies in the line of Israel down to the time of David. (2.) The remainder of the first book contains a history of the reign of David. (3.) The first nine chapters of Book II. contain the history of the reign of Solomon. (4.) The remaining chapters of the second book contain the history of the separate kingdom of Judah to the time of the return from Babylonian Exile.
The time of the composition of the Chronicles was, there is
every ground to conclude, subsequent to the Babylonian Exile,
probably between 450 and 435 B.C. The contents of this twofold
book, both as to matter and form, correspond closely with this
idea. The close of the book records the proclamation of Cyrus
permitting the Jews to return to their own land, and this forms
the opening passage of the Book of Ezra, which must be viewed as
a continuation of the Chronicles. The peculiar form of the
language, being Aramaean in its general character, harmonizes
also with that of the books which were written after the Exile.
The author was certainly contemporary with Zerubbabel, details
of whose family history are given (
The time of the composition being determined, the question of the authorship may be more easily decided. According to Jewish tradition, which was universally received down to the middle of the seventeenth century, Ezra was regarded as the author of the Chronicles. There are many points of resemblance and of contact between the Chronicles and the Book of Ezra which seem to confirm this opinion. The conclusion of the one and the beginning of the other are almost identical in expression. In their spirit and characteristics they are the same, showing thus also an identity of authorship.
In their general scope and design these books are not so much historical as didactic. The principal aim of the writer appears to be to present moral and religious truth. He does not give prominence to political occurences, as is done in Samuel and Kings, but to ecclesiastical institutions. “The genealogies, so uninteresting to most modern readers, were really an important part of the public records of the Hebrew state. They were the basis on which not only the land was distributed and held, but the public services of the temple were arranged and conducted, the Levites and their descendants alone, as is well known, being entitled and first fruits set apart for that purpose.” The “Chronicles” are an epitome of the sacred history from the days of Adam down to the return from Babylonian Exile, a period of about 3,500 years. The writer gathers up “the threads of the old national life broken by the Captivity.”
The sources whence the chronicler compiled his work were
public records, registers, and genealogical tables belonging to
the Jews. These are referred to in the course of the book (
As compared with Samuel and Kings, the Book of Chronicles
omits many particulars there recorded (
It has also been observed that another peculiarity of the book
is that it substitutes modern and more common expressions for
those that had then become unusual or obsolete. This is seen
particularly in the substitution of modern names of places, such
as were in use in the writer’s day, for the old names; thus
Gezer (
The Books of Chronicles are ranked among the khethubim or
hagiographa. They are alluded to, though not directly quoted, in
the New Testament (
(
Is the arrangement of facts and events in the order of time. The
writers of the Bible themselves do not adopt any standard era
according to which they date events. Sometimes the years are
reckoned, e.g., from the time of the Exodus (
Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events.
As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page.
The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus:
| Hebrew Septuigant Samaritan | From the birth of | Arphaxad, 2 years | after the Flood, to | the birth of Terah. 220 1000 870 | From the birth of | Terah to the birth | of Abraham. 130 70 72
The Septuagint fixes on seventy years as the age of Terah at
the birth of Abraham, from
The next period is from the birth of Abraham to the Exodus.
This, according to the Hebrew, extends to five hundred and five
years. The difficulty here is as to the four hundred and thirty
years mentioned
In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher’s (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain.
| Ussher Hales
| B.C. B.C.
| Creation 4004 5411
| Flood 2348 3155
| Abram leaves Haran 1921 2078
|
To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894.
According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.
Golden leek, a precious stone of the colour of leek’s juice, a
greenish-golden colour (
The name of a people in alliance with Egypt in the time of
Nebuchadnezzar. The word is found only in
One of the cities of Hadarezer, king of Syria. David procured
brass (i.e., bronze or copper) from it for the temple (
Derived probably from the Greek kuriakon (i.e., “the Lord’s house”), which was used by ancient authors for the place of worship.
In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the “Church of England,” the “Church of Scotland,” etc.
We find the word ecclesia used in the following senses in the
New Testament: (1.) It is translated “assembly” in the ordinary
classical sense (
(2.) It denotes the whole body of the redeemed, all those whom
the Father has given to Christ, the invisible catholic church
(
(3.) A few Christians associated together in observing the
ordinances of the gospel are an ecclesia (
(4.) All the Christians in a particular city, whether they
assembled together in one place or in several places for
religious worship, were an ecclesia. Thus all the disciples in
Antioch, forming several congregations, were one church (
(5.) The whole body of professing Christians throughout the
world (
The church visible “consists of all those throughout the world
that profess the true religion, together with their children.”
It is called “visible” because its members are known and its
assemblies are public. Here there is a mixture of “wheat and
chaff,” of saints and sinners. “God has commanded his people to
organize themselves into distinct visible ecclesiastical
communities, with constitutions, laws, and officers, badges,
ordinances, and discipline, for the great purpose of giving
visibility to his kingdom, of making known the gospel of that
kingdom, and of gathering in all its elect subjects. Each one of
these distinct organized communities which is faithful to the
great King is an integral part of the visible church, and all
together constitute the catholic or universal visible church.” A
credible profession of the true religion constitutes a person a
member of this church. This is “the kingdom of heaven,” whose
character and progress are set forth in the parables recorded in
The children of all who thus profess the true religion are
members of the visible church along with their parents. Children
are included in every covenant God ever made with man. They go
along with their parents (
The church invisible “consists of the whole number of the
elect that have been, are, or shall be gathered into one under
Christ, the head thereof.” This is a pure society, the church in
which Christ dwells. It is the body of Christ. it is called
“invisible” because the greater part of those who constitute it
are already in heaven or are yet unborn, and also because its
members still on earth cannot certainly be distinguished. The
qualifications of membership in it are internal and are hidden.
It is unseen except by Him who “searches the heart.” “The Lord
knoweth them that are his” (
The church to which the attributes, prerogatives, and promises appertaining to Christ’s kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible.
(1.) Its unity. God has ever had only one church on earth. We
sometimes speak of the Old Testament Church and of the New
Testament church, but they are one and the same. The Old
Testament church was not to be changed but enlarged (
(2.) Its universality. It is the “catholic” church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world.
(3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an “everlasting kindgdom.”
In
Cush of double wickedness, or governor of two presidencies, the
king of Mesopotamia who oppressed Israel in the generation
immediately following Joshua (
A maritime province in the south-east of Asia Minor. Tarsus, the
birth-place of Paul, was one of its chief towns, and the seat of
a celebrated school of philosophy. Its luxurious climate
attracted to it many Greek residents after its incorporation
with the Macedonian empire. It was formed into a Roman province,
B.C. 67. The Jews of Cilicia had a synagogue at Jerusalem (
Heb. kinamon, the Cinnamomum zeylanicum of botanists, a tree of
the Laurel family, which grows only in India on the Malabar
coast, in Ceylon, and China. There is no trace of it in Egypt,
and it was unknown in Syria. The inner rind when dried and
rolled into cylinders forms the cinnamon of commerce. The fruit
and coarser pieces of bark when boiled yield a fragrant oil. It
was one of the principal ingredients in the holy anointing oil
(
A harp, one of the “fenced cities” of Naphtali (
The apparent diurnal revolution of the sun round the earth (
Cutting around. This rite, practised before, as some think, by
divers races, was appointed by God to be the special badge of
his chosen people, an abiding sign of their consecration to him.
It was established as a national ordinance (
As a rite of the church it ceased when the New Testament times
began (
In the Old Testament a spiritual idea is attached to
circumcision. It was the symbol of purity (
It was a sign and seal of the covenant of grace as well as of
the national covenant between God and the Hebrews. (1.) It
sealed the promises made to Abraham, which related to the
commonwealth of Israel, national promises. (2.) But the promises
made to Abraham included the promise of redemption (
Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.
The rendering of a Hebrew word bor, which means a receptacle
for water conveyed to it; distinguished from beer, which
denotes a place where water rises on the spot (
Empty cisterns were sometimes used as prisons (
The rights and privileges of a citizen in distinction from a
foreigner (
The right of citizenship under the Roman government was
granted by the emperor to individuals, and sometimes to
provinces, as a favour or as a recompense for services rendered
to the state, or for a sum of money (
The earliest mention of city-building is that of Enoch, which
was built by Cain (
A fenced city was a city surrounded by fortifications and high
walls, with watch-towers upon them (
A city with suburbs was a city surrounded with open
pasture-grounds, such as the forty-eight cities which were given
to the Levites (
When David reduced the fortress of the Jebusites which stood
on Mount Zion, he built on the site of it a palace and a city,
which he called by his own name (
Jerusalem is called the Holy City, the holiness of the temple
being regarded as extending in some measure over the whole city
(
Pithom and Raamses, built by the Israelites as “treasure cities,” were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See PITHOM.)
A small island off the southwest coast of Crete, passed by Paul
on his voyage to Rome (
A female Christian mentioned in
Lame. (1.) The fourth Roman emperor. He succeeded Caligula (A.D.
41). Though in general he treated the Jews, especially those in
Asia and Egypt, with great indulgence, yet about the middle of
his reign (A.D. 49) he banished them all from Rome (
During the reign of this emperor, several persecutions of the Christians by the Jews took place in the dominions of Herod Agrippa, in one of which the apostle James was “killed” (12:2). He died A.D. 54.
(2.) Claudius Lysias, a Greek who, having obtained by purchase
the privilege of Roman citizenship, took the name of Claudius
(
This word is used of sediment found in pits or in streets (
The various forms of uncleanness according to the Mosaic law are
enumerated in
The Hebrews were prohibited from using as food certain animal
substances, such as (1) blood; (2) the fat covering the
intestines, termed the caul; (3) the fat on the intestines,
called the mesentery; (4) the fat of the kidneys; and (5) the
fat tail of certain sheep (
The chief design of these regulations seems to have been to
establish a system of regimen which would distinguish the Jews
from all other nations. Regarding the design and the abolition
of these regulations the reader will find all the details in
Mild, a Christian of Philippi, Paul’s “fellow-labourer,” whose
name he mentions as “in the book of life” (
(abbreviation of Cleopatros), one of the two disciples with whom
Jesus conversed on the way to Emmaus on the day of the
resurrection (
(in the spelling of this word h is inserted by mistake from
Latin MSS.), rather Cleopas, which is the Greek form of the
word, while Clopas is the Aramaic form. In
An upper garment, “an exterior tunic, wide and long, reaching to
the ankles, but without sleeves” (
The word translated “cloke”, i.e., outer garment, in
The cloak which Paul “left at Troas” (
As used in the New Testament, signifies properly a storehouse
(
The Hebrew so rendered means “a covering,” because clouds cover
the sky. The word is used as a symbol of the Divine presence, as
indicating the splendour of that glory which it conceals (
Cloud, the pillar of, was the glory-cloud which indicated
God’s presence leading the ransomed people through the
wilderness (
A town and harbour on the extreme south-west of the peninsula of
Doris in Asia Minor. Paul sailed past it on his voyage to Rome
after leaving Myra (
It is by no means certain that the Hebrews were acquainted with
mineral coal, although it is found in Syria. Their common fuel
was dried dung of animals and wood charcoal. Two different words
are found in Hebrew to denote coal, both occurring in
The tunic worn like the shirt next the skin (
The rendering of a Hebrew word meaning “glittering” (
The mediaeval name (a corruption of “crocodile”) of a fabulous
serpent supposed to be produced from a cock’s egg. It is
generally supposed to denote the cerastes, or “horned viper,” a
very poisonous serpent about a foot long. Others think it to be
the yellow viper (Daboia xanthina), one of the most dangerous
vipers, from its size and its nocturnal habits (
In our Lord’s time the Jews had adopted the Greek and Roman
division of the night into four watches, each consisting of
three hours, the first beginning at six o’clock in the evening
(
Occurs only in
Hollow Syria, the name (not found in Scripture) given by the Greeks to the extensive valley, about 100 miles long, between the Lebanon and the Anti-Lebanon range of mountains.
The receptacle or small box placed beside the ark by the
Philistines, in which they deposited the golden mice and the
emerods as their trespass-offering (
Used in
(or “thoughts,” as the Chaldee word in
Before the Exile the Jews had no regularly stamped money. They
made use of uncoined shekels or talents of silver, which they
weighed out (
(Heb. peh), means in
The Christians in Palestine, from various causes, suffered from
poverty. Paul awakened an interest in them among the Gentile
churches, and made pecuniary collections in their behalf (
Heb. mishneh (
The city of Philippi was a Roman colony (
Or Colosse, a city of Phrygia, on the Lycus, which is a
tributary of the Maeander. It was about 12 miles above Laodicea,
and near the great road from Ephesus to the Euphrates, and was
consequently of some mercantile importance. It does not appear
that Paul had visited this city when he wrote his letter to the
church there (
Was written by Paul at Rome during his first imprisonment there
(
Like most of Paul’s epistles, this consists of two parts, a doctrinal and a practical.
(1.) The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?
(2.) The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (3:1-4), to mortify every evil principle of their nature, and to put on the new man (3:5-14). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (4:7-9). After friendly greetings (10-14), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question.
The subject of colours holds an important place in the Scriptures.
White occurs as the translation of various Hebrew words. It is
applied to milk (
This colour was an emblem of purity and innocence (
Black, applied to the hair (
Red, applied to blood (
Purple, a colour obtained from the secretion of a species of
shell-fish (the Murex trunculus) which was found in the
Mediterranean, and particularly on the coasts of Phoenicia and
Asia Minor. The colouring matter in each separate shell-fish
amounted to only a single drop, and hence the great value of
this dye. Robes of this colour were worn by kings (
Blue. This colour was also procured from a species of
shell-fish, the chelzon of the Hebrews, and the Helix ianthina
of modern naturalists. The tint was emblematic of the sky, the
deep dark hue of the Eastern sky. This colour was used in the
same way as purple. The ribbon and fringe of the Hebrew dress
were of this colour (
Scarlet, or Crimson. In
These four colours—white, purple, blue, and scarlet—were
used in the textures of the tabernacle curtains (
Vermilion, the red sulphuret of mercury, or cinnabar; a colour
used for drawing the figures of idols on the walls of temples
(
The designation of the Holy Ghost (
It is worthy of notice that although Paul nowhere uses the
word paracletos, he yet presents the idea it embodies when he
speaks of the “intercession” both of Christ and the Spirit (
(1) with reference to his first advent “in the fulness of the
time” (
The expression is used metaphorically of the introduction of
the gospel into any place (
(
They are obviously “ten” in number, but their division is not fixed, hence different methods of numbering them have been adopted. The Jews make the “Preface” one of the commandments, and then combine the first and second. The Roman Catholics and Lutherans combine the first and second and divide the tenth into two. The Jews and Josephus divide them equally. The Lutherans and Roman Catholics refer three commandments to the first table and seven to the second. The Greek and Reformed Churches refer four to the first and six to the second table. The Samaritans add to the second that Gerizim is the mount of worship. (See LAW.)
Fellowship with God (
Whom Jehovah hath set, a Levite placed over the tithes brought
into the temple (
(Gr. katatome; i.e., “mutilation”), a term used by Paul
contemptuously of those who were zealots for circumcision (
In the Bible denotes a female conjugally united to a man, but in
a relation inferior to that of a wife. Among the early Jews,
from various causes, the difference between a wife and a
concubine was less marked than it would be amongst us. The
concubine was a wife of secondary rank. There are various laws
recorded providing for their protection (
The immediate cause of concubinage might be gathered from the
conjugal histories of Abraham and Jacob (
Christianity has restored the sacred institution of marriage
to its original character, and concubinage is ranked with the
sins of fornication and adultery (
Desire,
A water-course or channel (
There are also the remains of a conduit which conducted water from the so-called “Pools of Solomon,” beyond Bethlehem, into the city. Water is still conveyed into the city from the fountains which supplied these pools by a channel which crosses the valley of Hinnom.
(Heb. shaphan; i.e., “the hider”), an animal which inhabits the
mountain gorges and the rocky districts of Arabia Petraea and
the Holy Land. “The conies are but a feeble folk, yet make they
their houses in the rocks” (
The animal intended by this name is known among naturalists as the Hyrax Syriacus. It is neither a ruminant nor a rodent, but is regarded as akin to the rhinoceros. When it is said to “chew the cud,” the Hebrew word so used does not necessarily imply the possession of a ruminant stomach. “The lawgiver speaks according to appearances; and no one can watch the constant motion of the little creature’s jaws, as it sits continually working its teeth, without recognizing the naturalness of the expression” (Tristram, Natural History of the Bible). It is about the size and color of a rabbit, though clumsier in structure, and without a tail. Its feet are not formed for digging, and therefore it has its home not in burrows but in the clefts of the rocks. “Coney” is an obsolete English word for “rabbit.”
(
Only in
(1) An open profession of faith (
(Heb. kahal), the Hebrew people collectively as a holy community
(
After the conquest of Canaan, the people were assembled only
on occasions of the highest national importance (
In
(
That faculty of the mind, or inborn sense of right and wrong, by
which we judge of the moral character of human conduct. It is
common to all men. Like all our other faculties, it has been
perverted by the Fall (
The devoting or setting apart of anything to the worship or
service of God. The race of Abraham and the tribe of Levi were
thus consecrated (
In the New Testament, Christians are regarded as consecrated
to the Lord (
A name for the Messiah in common use among the Jews, probably
suggested by
A cluster of stars, or stars which appear to be near each other
in the heavens, and which astronomers have reduced to certain
figures (as the “Great Bear,” the “Bull,” etc.) for the sake of
classification and of memory. In
A state of mind in which one’s desires are confined to his lot
whatever it may be (
Generally the goings out and in of social intercourse (
The turning of a sinner to God (
A meeting of a religious character as distinguished from
congregation, which was more general, dealing with political and
legal matters. Hence it is called an “holy convocation.” Such
convocations were the Sabbaths (
A person employed to perform culinary service. In early times
among the Hebrews cooking was performed by the mistress of the
household (
(written Cos in the R.V.), a small island, one of the Sporades
in the Aegean Sea, in the north-west of Rhodes, off the coast of
Caria. Paul on his return from his third missionary journey,
passed the night here after sailing from Miletus (
Derived from the Greek kupros (the island of Cyprus), called
“Cyprian brass,” occurs only in the Authorized Version in
Tubal-cain was the first artificer in brass and iron (
We find mention of Alexander (q.v.), a “coppersmith” of
Ephesus (
This Hebrew word, untranslated, denotes a round vessel used as a
measure both for liquids and solids. It was equal to one homer,
and contained ten ephahs in dry and ten baths in liquid measure
(
Heb. ramoth, meaning “heights;” i.e., “high-priced” or valuable
things, or, as some suppose, “that which grows high,” like a
tree (
The coral is a cretaceous marine product, the deposit by minute polypous animals of calcareous matter in cells in which the animal lives. It is of numberless shapes as it grows, but usually is branched like a tree. Great coral reefs and coral islands abound in the Red Sea, whence probably the Hebrews derived their knowledge of it. It is found of different colours, white, black, and red. The red, being esteemed the most precious, was used, as noticed above, for ornamental purposes.
A Hebrew word adopted into the Greek of the New Testament and
left untranslated. It occurs only once (
Frequently used in its proper sense, for fastening a tent (
Heb. gad, (
A Grecian city, on the isthmus which joins the Peloponnesus to
the mainland of Greece. It is about 48 miles west of Athens. The
ancient city was destroyed by the Romans (B.C. 146), and that
mentioned in the New Testament was quite a new city, having been
rebuilt about a century afterwards and peopled by a colony of
freedmen from Rome. It became under the Romans the seat of
government for Southern Greece or Achaia (
Some have argued from
Was written from Ephesus (
The news which had reached him, however, from Corinth
frustrated his plan. He had heard of the abuses and contentions
that had arisen among them, first from Apollos (
The epistle may be divided into four parts:
(1.) The apostle deals with the subject of the lamentable
divisions and party strifes that had arisen among them (
(2.) He next treats of certain cases of immorality that had become notorious among them. They had apparently set at nought the very first principles of morality (5; 6).
(3.) In the third part he discusses various questions of doctrine and of Christian ethics in reply to certain communications they had made to him. He especially rectifies certain flagrant abuses regarding the celebration of the Lord’s supper (7-14).
(4.) The concluding part (15; 16) contains an elaborate defense of the doctrine of the resurrection of the dead, which had been called in question by some among them, followed by some general instructions, intimations, and greetings.
This epistle “shows the powerful self-control of the apostle
in spite of his physical weakness, his distressed circumstances,
his incessant troubles, and his emotional nature. It was
written, he tells us, in bitter anguish, ‘out of much affliction
and pressure of heart...and with streaming eyes’ (
This is one of the epistles the authenticity of which has never been called in question by critics of any school, so many and so conclusive are the evidences of its Pauline origin.
The subscription to this epistle states erroneously in the
Authorized Version that it was written at Philippi. This error
arose from a mistranslation of
Shortly after writing his first letter to the Corinthians, Paul
left Ephesus, where intense excitement had been aroused against
him, the evidence of his great success, and proceeded to
Macedonia. Pursuing the usual route, he reached Troas, the port
of departure for Europe. Here he expected to meet with Titus,
whom he had sent from Ephesus to Corinth, with tidings of the
effects produced on the church there by the first epistle; but
was disappointed (
The contents of this epistle may be thus arranged:
(1.) Paul speaks of his spiritual labours and course of life,
and expresses his warm affection toward the Corinthians (
(2.) He gives specific directions regarding the collection that was to be made for their poor brethren in Judea (8; 9).
(3.) He defends his own apostolic claim (10-13), and justifies himself from the charges and insinuations of the false teacher and his adherents.
This epistle, it has been well said, shows the individuallity of the apostle more than any other. “Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal.”—Lias, Second Corinthians.
Of the effects produced on the Corinthian church by this
epistle we have no definite information. We know that Paul
visited Corinth after he had written it (
(
In
The word so rendered (dagan) in
In
In
From the time of Solomon, corn began to be exported from
Palestine (
A centurion whose history is narrated in
The angle of a house (
The corner gate of Jerusalem (
Corner-stone (
Heb. shophar, “brightness,” with reference to the clearness of
its sound (
Pens or enclosures for flocks (
(1.) A booth in a vineyard (
(2.) A lodging-place (rendered “lodge” in
(3.) In
(
(
Spoken of counsellors who sat in public trials with the governor
of a province (
The Jewish councils were the Sanhedrim, or supreme council of
the nation, which had subordinate to it smaller tribunals (the
“judgment,” perhaps, in
In ecclesiastical history the word is used to denote an
assembly of pastors or bishops for the discussion and regulation
of church affairs. The first of these councils was that of the
apostles and elders at Jerusalem, of which we have a detailed
account in
An adviser (
When David was not permitted to build the temple, he proceeded,
among the last acts of his life, with the assistance of Zadok
and Ahimelech, to organize the priestly and musical services to
be conducted in the house of God. (1.) He divided the priests
into twenty-four courses (
This arrangement was re-established by Hezekiah (
The enclosure of the tabernacle (
A contract or agreement between two parties. In the Old
Testament the Hebrew word berith is always thus translated.
Berith is derived from a root which means “to cut,” and hence
a covenant is a “cutting,” with reference to the cutting or
dividing of animals into two parts, and the contracting parties
passing between them, in making a covenant (
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and
man (
(2.) The word is used with reference to God’s revelation of
himself in the way of promise or of favour to men. Thus God’s
promise to Noah after the Flood is called a covenant (
The term covenant is also used to designate the regular
succession of day and night (
A “covenant of salt” signifies an everlasting covenant, in the
sealing or ratifying of which salt, as an emblem of perpetuity,
is used (
COVENANT OF WORKS, the constitution under which Adam was
placed at his creation. In this covenant, (1.) The contracting
parties were (a) God the moral Governor, and (b) Adam, a free
moral agent, and representative of all his natural posterity
(
This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because “life” was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.
The “tree of life” was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.
This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.
CONVENANT OF GRACE, the eternal plan of redemption entered
into by the three persons of the Godhead, and carried out by
them in its several parts. In it the Father represented the
Godhead in its indivisible sovereignty, and the Son his people
as their surety (
The conditions of this covenant were, (1.) On the part of the
Father (a) all needful preparation to the Son for the
accomplishment of his work (
Christ, the mediator of, fulfils all its conditions in behalf
of his people, and dispenses to them all its blessings. In
Occurs only in
A strong desire after the possession of worldly things (
A cow and her calf were not to be killed on the same day (
(
“In the beginning” God created, i.e., called into being, all
things out of nothing. This creative act on the part of God was
absolutely free, and for infinitely wise reasons. The cause of
all things exists only in the will of God. The work of creation
is attributed (1) to the Godhead (
Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See ACCAD.) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.
Denotes the whole creation in
The living creatures in
Increasing, probably one of the seventy disciples of Christ. He
was one of Paul’s assistants (
Now called Candia, one of the largest islands in the
Meditterranean, about 140 miles long and 35 broad. It was at one
time a very prosperous and populous island, having a “hundred
cities.” The character of the people is described in Paul’s
quotation from “one of their own poets” (Epimenides) in his
epistle to Titus: “The Cretans are alway liars, evil beasts,
slow bellies” (
See COLOUR.
(
Curled, the chief of the synagogue at Corinth (
In the New Testament the instrument of crucifixion, and hence
used for the crucifixion of Christ itself (
The forms in which the cross is represented are these:
1. The crux simplex (I), a “single piece without transom.”
2. The crux decussata (X), or St. Andrew’s cross.
3. The crux commissa (T), or St. Anthony’s cross.
4. The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord’s head, on the projecting beam, was placed the “title.” (See CRUCIFIXION.)
After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, “In hoc signo vinces”, i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See A.)
(1.) Denotes the plate of gold in the front of the high priest’s
mitre (
(2.) The more general name in Hebrew for a crown is ’atarah,
meaning a “circlet.” This is used of crowns and head ornaments
of divers kinds, including royal crowns. Such was the crown
taken from the king of Ammon by David (
(3.) The ancient Persian crown (
The crown was among the Romans and Greeks a symbol of victory
and reward. The crown or wreath worn by the victors in the
Olympic games was made of leaves of the wild olive; in the
Pythian games, of laurel; in the Nemean games, of parsley; and
in the Isthmian games, of the pine. The Romans bestowed the
“civic crown” on him who saved the life of a citizen. It was
made of the leaves of the oak. In opposition to all these fading
crowns the apostles speak of the incorruptible crown, the crown
of life (
Our Lord was crowned with a, in mockery by the Romans (
A common mode of punishment among heathen nations in early
times. It is not certain whether it was known among the ancient
Jews; probably it was not. The modes of capital punishment
according to the Mosaic law were, by the sword (
This was regarded as the most horrible form of death, and to a
Jew it would acquire greater horror from the curse in
This punishment began by subjecting the sufferer to scourging.
In the case of our Lord, however, his scourging was rather
before the sentence was passed upon him, and was inflicted by
Pilate for the purpose, probably, of exciting pity and procuring
his escape from further punishment (
The condemned one carried his own cross to the place of
execution, which was outside the city, in some conspicuous place
set apart for the purpose. Before the nailing to the cross took
place, a medicated cup of vinegar mixed with gall and myrrh (the
sopor) was given, for the purpose of deadening the pangs of the
sufferer. Our Lord refused this cup, that his senses might be
clear (
A utensil; a flask or cup for holding water (
(
Heb. ‘ammah; i.e., “mother of the arm,” the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.
A rod or staff the measure of a cubit is called in
(Heb. shahaph), from a root meaning “to be lean; slender.” This
bird is mentioned only in
(Heb. plur. kishshuim; i.e., “hard,” “difficult” of digestion,
only in
Isaiah speaks of a “lodge” (1:8; Heb. sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a “garden of cucumbers.”
(Heb. kammon; i.e., a “condiment”), the fruit or seed of an
umbelliferous plant, the Cuminum sativum, still extensively
cultivated in the East. Its fruit is mentioned in
A wine-cup (
The art of divining by means of a cup was practiced in Egypt
(
The “cup of salvation” (
An officer of high rank with Egyptian, Persian, Assyrian, and
Jewish monarchs. The cup-bearer of the king of Egypt is
mentioned in connection with Joseph’s history (
(
Denounced by God against the serpent (
No one on pain of death shall curse father or mother (
(1.) Ten curtains, each twenty-eight cubits long and four wide,
made of fine linen, also eleven made of goat’s hair, covered the
tabernacle (
(2.) The sacred curtain, separating the holy of holies from
the sanctuary, is designated by a different Hebrew word
(peroketh). It is described as a “veil of blue, and purple, and
scarlet, and fine twined linen of cunning work” (
(3.) “Stretcheth out the heavens as a curtain” (
Black. (1.) A son, probably the eldest, of Ham, and the father
of Nimrod (
(2.) A Benjamite of this name is mentioned in the title of
Probably a poetic or prolonged name of the land of Cush, the
Arabian Cush (
(1.) The messenger sent by Joab to David to announce his victory
over Absalom (
(2.) The father of Shelemiah (
(3.) Son of Gedaliah, and father of the prophet Zephaniah (1:1).
(4.) Moses married a Cushite woman (
A tax imposed by the Romans. The tax-gatherers were termed
publicans (q.v.), who had their stations at the gates of cities,
and in the public highways, and at the place set apart for that
purpose, called the “receipt of custom” (
A tax or tribute (q.v.) of half a shekel was annually paid by
every adult Jew for the temple. It had to be paid in Jewish coin
(
One of the Babylonian cities or districts from which Shalmaneser
transplanted certain colonists to Samaria (
The flesh in various ways was an idolatrous practice, a part of
idol-worship (
Allusions are made in Revelation (13:16; 17:5; 19:20) to the
practice of printing marks on the body, to indicate allegiance
to a deity. We find also references to it, through in a
different direction, by Paul (
(Heb. tzeltzelim, from a root meaning to “tinkle”), musical
instruments, consisting of two convex pieces of brass one held
in each hand, which were clashed together to produce a loud
clanging sound; castanets; “loud cymbals.” “Highsounding
cymbals” consisted of two larger plates, one held also in each
hand (
(Heb. tirzah, “hardness”), mentioned only in
One of the largest islands of the Mediterranean, about 148 miles
long and 40 broad. It is distant about 60 miles from the Syrian
coast. It was the “Chittim” of the Old Testament (
It is first mentioned in the New Testament (
A city (now Tripoli) in Upper Libya, North Africa, founded by a
colony of Greeks (B.C. 630). It contained latterly a large
number of Jews, who were introduced into the city by Ptolemy,
the son of Lagus, because he thought they would contribute to
the security of the place. They increased in number and
influence; and we are thus prepared for the frequent references
to them in connection with the early history of Christianity.
Simon, who bore our Lord’s cross, was a native of this place
(
The Grecized form of Quirinus. His full name was Publius
Sulpicius Quirinus. Recent historical investigation has proved
that Quirinus was governor of Cilicia, which was annexed to
Syria at the time of our Lord’s birth. Cilicia, which he ruled,
being a province of Syria, he is called the governor, which he
was de jure, of Syria. Some ten years afterwards he was
appointed governor of Syria for the second time. During his
tenure of office, at the time of our Lord’s birth (
(Heb. Ko’resh), the celebrated “King of Persia” (Elam) who was
conqueror of Babylon, and issued the decree of liberation to the
Jews (
Hitherto the great kings of the earth had only oppressed the
Jews. Cyrus was to them as a “shepherd” (
The “first year of Cyrus” (
This decree was discovered “at Achmetha [R.V. marg.,
“Ecbatana”], in the palace that is in the province of the Medes”
(
Pasture, a Levitical town of Issachar (
The Greek form, rendered “devil” in the Authorized Version of
the New Testament. Daemons are spoken of as spiritual beings
(
One “possessed with a devil.” In the days of our Lord and his
apostles, evil spirits, “daemons,” were mysteriously permitted
by God to exercise an influence both over the souls and bodies
of men, inflicting dumbness (
Little fish; diminutive from dag = a fish, the fish-god; the
national god of the Philistines (
(
The Beth-dagon of
The Beth-dagon of
That of
(
The name of a valley, the alternative for “the valley of Shaveh”
(q.v.), near the Dead Sea, where the king of Sodom met Abraham
(
A place on the west of the Sea of Galilee, mentioned only in
A mountainous country on the eastern shore of the Adriatic, a
part of the Roman province of Illyricum. It still bears its
ancient name. During Paul’s second imprisonment at Rome, Titus
left him to visit Dalmatia (
The present Emperor of Austria bears, among his other titles, that of “King of Dalmatia.”
A heifer, an Athenian woman converted to Christianity under the
preaching of Paul (
Activity, the most ancient of Oriental cities; the capital of
Syria (
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with
Abraham’s victory over the confederate kings under Chedorlaomer
(
The Syrians were at length subdued by the Assyrians, the city
of Damascus was taken and destroyed, and the inhabitants carried
captive into Assyria (
This city is memorable as the scene of Saul’s conversion (
In A.D. 634 Damascus was conquered by the growing Mohammedan power. In A.D. 1516 it fell under the dominion of the Turks, its present rulers. It is now the largest city in Asiatic Turkey. Christianity has again found a firm footing within its walls.
In
In
In
A judge. (1.) The fifth son of Jacob. His mother was Bilhah,
Rachel’s maid (
The tribe of Dan had their place in the march through the
wilderness on the north side of the tabernacle (
The territory of Dan extended from the west of that of Ephraim
and Benjamin to the sea. It was a small territory, but was very
fertile. It included in it, among others, the cities of Lydda,
Ekron, and Joppa, which formed its northern boundary. But this
district was too limited. “Squeezed into the narrow strip
between the mountains and the sea, its energies were great
beyond its numbers.” Being pressed by the Amorites and the
Philistines, whom they were unable to conquer, they longed for a
wider space. They accordingly sent out five spies from two of
their towns, who went north to the sources of the Jordan, and
brought back a favourable report regarding that region. “Arise,”
they said, “be not slothful to go, and to possess the land,” for
it is “a place where there is no want of any thing that is in
the earth” (
“But like Lot under a similar temptation, they seem to have succumbed to the evil influences around them, and to have sunk down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural and the spiritual Israel.”, Manning’s Those Holy Fields.
This old border city was originally called Laish. Its modern name is Tell el-Kady, “Hill of the Judge.” It stands about four miles below Caesarea Philippi, in the midst of a region of surpassing richness and beauty.
(2.) This name occurs in
Found in
In the New Testament it is in like manner the translation of
different Greek words, circular motion (
It is spoken of as symbolical of rejoicing (
The ancient dance was very different from that common among
Western nations. It was usually the part of the women only (
From being reserved for occasions of religious worship and
festivity, it came gradually to be practised in common life on
occasions of rejoicing (
God is my judge, or judge of God. (1.) David’s second son, “born
unto him in Hebron, of Abigail the Carmelitess” (
(2.) One of the four great prophets, although he is not once
spoken of in the Old Testament as a prophet. His life and
prophecies are recorded in the Book of Daniel. He was descended
from one of the noble families of Judah (
His training in the schools of the wise men in Babylon (
At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the “wisdom” of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became “chief of the governors” (Chald. Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar’s dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar’s impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall. He was rewarded with a purple robe and elevation to the rank of “third ruler.” The place of “second ruler” was held by Belshazzar as associated with his father, Nabonidus, on the throne (5:16). Daniel interpreted the handwriting, and “in that night was Belshazzar the king of the Chaldeans slain.”
After the taking of Babylon, Cyrus, who was now master of all
Asia from India to the Dardanelles, placed Darius (q.v.), a
Median prince, on the throne, during the two years of whose
reign Daniel held the office of first of the “three presidents”
of the empire, and was thus practically at the head of affairs,
no doubt interesting himself in the prospects of the captive
Jews (
He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the “end of the days.” The time and circumstances of his death are not recorded. He probably died at Susa, about eighty-five years of age.
Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (14:14, 20) and wisdom (28:3). (See NEBUCHADNEZZAR.)
Is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim). (See BIBLE.) It consists of two distinct parts. The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.
The historical part of the book treats of the period of the
Captivity. Daniel is “the historian of the Captivity, the writer
who alone furnishes any series of events for that dark and
dismal period during which the harp of Israel hung on the trees
that grew by the Euphrates. His narrative may be said in general
to intervene between Kings and Chronicles on the one hand and
Ezra on the other, or (more strictly) to fill out the sketch
which the author of the Chronicles gives in a single verse in
his last chapter: ‘And them that had escaped from the sword
carried he [i.e., Nebuchadnezzar] away to Babylon; where they
were servants to him and his sons until the reign of the kingdom
of Persia’” (
The prophetical part consists of three visions and one lengthened prophetical communication.
The genuineness of this book has been much disputed, but the
arguments in its favour fully establish its claims. (1.) We have
the testimony of Christ (
Woodland Dan, a place probably somewhere in the direction of
Dan, near the sources of the Jordan (
Murmuring, a city (
Pearl of wisdom, one of the four who were noted for their
wisdom, but whom Solomon excelled (
In the Revised Version of
The holder or supporter, the name of several Persian kings. (1.)
Darius the Mede (
(2.) Darius, king of Persia, was the son of Hystaspes, of the
royal family of the Achaemenidae. He did not immediately succeed
Cyrus on the throne. There were two intermediate kings, viz.,
Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned
from B.C. 529-522, and was succeeded by a usurper named Smerdis,
who occupied the throne only ten months, and was succeeded by
this Darius (B.C. 521-486). Smerdis was a Margian, and therefore
had no sympathy with Cyrus and Cambyses in the manner in which
they had treated the Jews. He issued a decree prohibiting the
restoration of the temple and of Jerusalem (
(3.) Darius the Persian (
The plague (the ninth) of darkness in Egypt (
When Jesus hung upon the cross (
On Mount Sinai, Moses (
Darkness (
An instrument of war; a light spear. “Fiery darts” (
The fruit of a species of palm (q.v.), the Phoenix dactilifera.
This was a common tree in Palestine (
Welled; belonging to a fountain, a son of Eliab, a Reubenite,
who joined Korah (q.v.) in his conspiracy, and with his
accomplices was swallowed up by an earthquake (
This word, besides its natural and proper sense, is used to
designate, (1.) A niece or any female descendant (
Beloved, the eighth and youngest son of Jesse, a citizen of
Bethlehem. His father seems to have been a man in humble life.
His mother’s name is not recorded. Some think she was the Nahash
of
His early occupation was that of tending his father’s sheep on
the uplands of Judah. From what we know of his after history,
doubtless he frequently beguiled his time, when thus engaged,
with his shepherd’s flute, while he drank in the many lessons
taught him by the varied scenes spread around him. His first
recorded exploits were his encounters with the wild beasts of
the field. He mentions that with his own unaided hand he slew a
lion and also a bear, when they came out against his flock,
beating them to death in open conflict with his club (
While David, in the freshness of ruddy youth, was thus engaged
with his flocks, Samuel paid an unexpected visit to Bethlehem,
having been guided thither by divine direction (
Not long after this David was sent for to soothe with his harp
the troubled spirit of Saul, who suffered from a strange
melancholy dejection. He played before the king so skilfully
that Saul was greatly cheered, and began to entertain great
affection for the young shepherd. After this he went home to
Bethlehem. But he soon again came into prominence. The armies of
the Philistines and of Israel were in battle array in the valley
of Elah, some 16 miles south-west of Bethlehem; and David was
sent by his father with provisions for his three brothers, who
were then fighting on the side of the king. On his arrival in
the camp of Israel, David (now about twenty years of age) was
made aware of the state of matters when the champion of the
Philistines, Goliath of Gath, came forth to defy Israel. David
took his sling, and with a well-trained aim threw a stone “out
of the brook,” which struck the giant’s forehead, so that he
fell senseless to the ground. David then ran and slew him, and
cut off his head with his own sword (
David’s popularity consequent on this heroic exploit awakened
Saul’s jealousy (
A fugitive. To escape from the vengeance of Saul, David fled
to Ramah (
In his rage at the failure of all his efforts to seize David,
Saul gave orders for the massacre of the entire priestly family
at Nob, “persons who wore a linen ephod”, to the number of
eighty-five persons, who were put to death by Doeg the Edomite.
The sad tidings of the massacre were brought to David by
Abiathar, a son of Ahimelech, the only one who escaped. Comp.
Hearing that Keilah, a town on the western frontier, was
harassed by the Philistines, David with his men relieved it (
Saul again went forth (
Fighting against Israel. Harassed by the necessity of moving
from place to place through fear of Saul, David once more sought
refuge among the Philistines (
Achish summoned David with his men to join his army against
Saul; but the lords of the Philistines were suspicious of
David’s loyalty, and therefore he was sent back to Ziklag, which
he found to his dismay may had been pillaged and burnt during
his brief absence. David pursued after the raiders, the
Amalekites, and completely routed them. On his return to Ziklag
tidings reached him of Saul’s death (
David king over Judah. David and his men now set out for
Hebron under divine direction (
But his title to the throne was not undisputed. Abner took
Ish-bosheth, Saul’s only remaining son, over the Jordan to
Mahanaim, and there crowned him as king. Then began a civil war
in Israel. The first encounter between the two opposing armies,
led on the one side by Abner, and on the other by Joab, took
place at the pool of Gibeon. It resulted in the defeat of Abner.
Other encounters, however, between Israel and Judah followed (
David king over all Israel (
David now resolved to bring up the ark of the covenant to his
new capital (
David’s wars. David now entered on a series of conquests which
greatly extended and strengthened his kingdom (
David’s fall. He had now reached the height of his glory. He
ruled over a vast empire, and his capital was enriched with the
spoils of many lands. But in the midst of all this success he
fell, and his character became stained with the sin of adultery
(
Bathsheba became his wife after Uriah’s death. Her first-born
son died, according to the word of the prophet. She gave birth
to a second son, whom David called Solomon, and who ultimately
succeeded him on the throne (
Peace. After the successful termination of all his wars, David
formed the idea of building a temple for the ark of God. This he
was not permitted to carry into execution, because he had been a
man of war. God, however, sent Nathan to him with a gracious
message (
A cloudy evening. Hitherto David’s carrer had been one of
great prosperity and success. Now cloudy and dark days came. His
eldest son Amnon, whose mother was Ahinoam of Jezreel, was
guilty of a great and shameful crime (
After this there fell upon the land the calamity of three
years’ famine (
Rebellion of Absalom. The personal respect for David was sadly
lowered by the incident of Bathsheba. There was a strong popular
sentiment against the taking of the census, and the outburst of
the plague in connection with it deepened the feeling of
jealously that had begun to manifest itself among some of the
tribes against David. Absalom, taking full advantage of this
state of things, gradually gained over the people, and at length
openly rebelled against his father, and usurped the throne.
Ahithophel was Absalom’s chief counsellor. The revolt began in
Hebron, the capital of Judah. Absalom was there proclaimed king.
David was now in imminent danger, and he left Jerusalem (
The end. After the suppression of the rebellion of Absalom and
that of Sheba, ten comparatively peaceful years of David’s life
passed away. During those years he seems to have been
principally engaged in accumulating treasures of every kind for
the great temple at Jerusalem, which it was reserved to his
successor to build (
After a reign of forty years and six months (
Both in his prophetical and in his regal character David was a
type of the Messiah (
“The greatness of David was felt when he was gone. He had
lived in harmony with both the priesthood and the prophets; a
sure sign that the spirit of his government had been throughly
loyal to the higher aims of the theocracy. The nation had not
been oppressed by him, but had been left in the free enjoyment
of its ancient liberties. As far as his power went he had
striven to act justly to all (
(1.) David took from the Jebusites the fortress of Mount Zion.
He “dwelt in the fort, and called it the city of David” (
(2) Bethlehem is called the “city of David” (
The Jews reckoned the day from sunset to sunset (
The division of the day by hours is first mentioned in
The word “day” sometimes signifies an indefinite time (
The usual length of a day’s journey in the East, on camel or
horseback, in six or eight hours, is about 25 or 30 miles. The
“three days’ journey” mentioned in
An umpire or arbiter or judge (
(
Which precedes and accompanies the sun-rising. It is found only
in 2 Pet. 1:19, where it denotes the manifestation of Christ to
the soul, imparting spiritual light and comfort. He is the
“bright and morning star” of
Anglicized form of the Greek word diaconos, meaning a “runner,”
“messenger,” “servant.” For a long period a feeling of mutual
jealousy had existed between the “Hebrews,” or Jews proper, who
spoke the sacred language of palestine, and the “Hellenists,” or
Jews of the Grecian speech, who had adopted the Grecian
language, and read the Septuagint version of the Bible instead
of the Hebrew. This jealousy early appeared in the Christian
community. It was alleged by the Hellenists that their widows
were overlooked in the daily distribution of alms. This spirit
must be checked. The apostles accordingly advised the disciples
to look out for seven men of good report, full of the Holy
Ghost, and men of practical wisdom, who should take entire
charge of this distribution, leaving them free to devote
themselves entirely to the spiritual functions of their office
(
The name given by Greek writers of the second century to that
inland sea called in Scripture the “salt sea” (
The waters of the Dead Sea contain 24.6 per cent. of mineral salts, about seven times as much as in ordinary sea-water; thus they are unusually buoyant. Chloride of magnesium is most abundant; next to that chloride of sodium (common salt). But terraces of alluvial deposits in the deep valley of the Jordan show that formerly one great lake extended from the Waters of Merom to the foot of the watershed in the Arabah. The waters were then about 1,400 feet above the present level of the Dead Sea, or slightly above that of the Mediterranean, and at that time were much less salt.
Nothing living can exist in this sea. “The fish carried down by the Jordan at once die, nor can even mussels or corals live in it; but it is a fable that no bird can fly over it, or that there are no living creatures on its banks. Dr. Tristram found on the shores three kinds of kingfishers, gulls, ducks, and grebes, which he says live on the fish which enter the sea in shoals, and presently die. He collected one hundred and eighteen species of birds, some new to science, on the shores, or swimming or flying over the waters. The cane-brakes which fringe it at some parts are the homes of about forty species of mammalia, several of them animals unknown in England; and innumerable tropical or semi-tropical plants perfume the atmosphere wherever fresh water can reach. The climate is perfect and most delicious, and indeed there is perhaps no place in the world where a sanatorium could be established with so much prospect of benefit as at Ain Jidi (Engedi).”, Geikie’s Hours, etc.
See OMER.
A scarcity of provisions (
In New Testament times there was an extensive famine in
Palestine (
May be simply defined as the termination of life. It is
represented under a variety of aspects in Scripture: (1.) “The
dust shall return to the earth as it was” (
(2.) “Thou takest away their breath, they die” (
(3.) It is the dissolution of “our earthly house of this
tabernacle” (
(4.) Being “unclothed” (
(5.) “Falling on sleep” (
(6.) “I go whence I shall not return” (
The grave is represented as “the gates of death” (
Death is the effect of sin (
There is a spiritual death in trespasses and sins, i.e., the
death of the soul under the power of sin (
The “second death” (
THE DEATH OF CHRIST is the procuring cause incidentally of all
the blessings men enjoy on earth. But specially it is the
procuring cause of the actual salvation of all his people,
together with all the means that lead thereto. It does not make
their salvation merely possible, but certain (
Oracle town; sanctuary. (1.) One of the eleven cities to the
west of Hebron, in the highlands of Judah (
Debir has been identified with the modern Edh-Dhaheriyeh, i.e., “the well on the ridge”, to the south of Hebron.
(2.) A place near the “valley of Achor” (
(3.) The king of Eglon, one of the five Canaanitish kings who
were hanged by Joshua (
A bee. (1.) Rebekah’s nurse. She accompanied her mistress when
she left her father’s house in Padan-aram to become the wife of
Isaac (
(2.) A prophetess, “wife” (woman?) of Lapidoth. Jabin, the
king of Hazor, had for twenty years held Israel in degrading
subjection. The spirit of patriotism seemed crushed out of the
nation. In this emergency Deborah roused the people from their
lethargy. Her fame spread far and wide. She became a “mother in
Israel” (
The Mosaic law encouraged the practice of lending (
Various regulations as to the relation between debtor and creditor are laid down in the Scriptures.
(1.) The debtor was to deliver up as a pledge to the creditor
what he could most easily dispense with (
(2.) A mill, or millstone, or upper garment, when given as a
pledge, could not be kept over night (
(3.) A debt could not be exacted during the Sabbatic year
(
For other laws bearing on this relation see
(4.) A surety was liable in the same way as the original
debtor (
The name given by the Greek fathers to the ten commandments;
“the ten words,” as the original is more literally rendered (
These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran. The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two. “Thou shalt not covet thy neighbour’s house” being ranked as ninth, and “Thou shalt not covet thy neighbour’s wife,” etc., the tenth. (See COMMANDMENTS.)
Ten cities=deka, ten, and polis, a city, a district on the east
and south-east of the Sea of Galilee containing “ten cities,”
which were chiefly inhabited by Greeks. It included a portion of
Bashan and Gilead, and is mentioned three times in the New
Testament (
A name given to the valley of Jehoshaphat (q.v.) as the vale of
the sentence. The scene of Jehovah’s signal inflictions on
Zion’s enemies (
“The decrees of God are his eternal, unchangeable, holy, wise,
and sovereign purpose, comprehending at once all things that
ever were or will be in their causes, conditions, successions,
and relations, and determining their certain futurition. The
several contents of this one eternal purpose are, because of the
limitation of our faculties, necessarily conceived of by us in
partial aspects, and in logical relations, and are therefore
styled Decrees.” The decree being the act of an infinite,
absolute, eternal, unchangeable, and sovereign Person,
comprehending a plan including all his works of all kinds, great
and small, from the beginning of creation to an unending
eternity; ends as well as means, causes as well as effects,
conditions and instrumentalities as well as the events which
depend upon them, must be incomprehensible by the finite
intellect of man. The decrees are eternal (
The decrees of God are (1) efficacious, as they respect those events he has determined to bring about by his own immediate agency; or (2) permissive, as they respect those events he has determined that free agents shall be permitted by him to effect.
This doctrine ought to produce in our minds “humility, in view of the infinite greatness and sovereignty of God, and of the dependence of man; confidence and implicit reliance upon wisdom, rightenousness, goodness, and immutability of God’s purpose.”
Low ground. (1.) A son of Raamah (
(2.) A son of Jokshan, Abraham’s son by Keturah (
The descendants of Dedan, the son of Raamah. They are mentioned
in
(
But there were other dedications of the temple. (1) That of
Solomon’s temple (
Used to denote (1) the grave or the abyss (
Song of steps, a title given to each of these fifteen psalms,
120-134 inclusive. The probable origin of this name is the
circumstance that these psalms came to be sung by the people on
the ascents or goings up to Jerusalem to attend the three great
festivals (
Villagers, one of the Assyrian tribes which Asnapper sent to
repopulate Samaria (
Freed by Jehovah. (1.) The head of the twenty-third division of
the priestly order (
(2.) A son of Shemaiah, and one of the courtiers to whom
Jeremiah’s first roll of prophecy was read (
(3.) The head of one of the bands of exiles that returned
under Zerubbabel to Jerusalem (
Languishing, a Philistine woman who dwelt in the valley of Sorek
(
The name given to Noah’s flood, the history of which is recorded
in
It began in the year 2516 B.C., and continued twelve lunar months and ten days, or exactly one solar year.
The cause of this judgment was the corruption and violence that filled the earth in the ninth generation from Adam. God in righteous indignation determined to purge the earth of the ungodly race. Amid a world of crime and guilt there was one household that continued faithful and true to God, the household of Noah. “Noah was a just man and perfect in his generations.”
At the command of God, Noah made an ark 300 cubits long, 50
broad, and 30 high. He slowly proceeded with this work during a
period of one hundred and twenty years (
In the six hundredth year of his life Noah is commanded by God
to enter the ark, taking with him his wife, and his three sons
with their wives (
The rain begins on the seventeenth day of the second month
(
The rain ceases, the waters prevail, fifteen cubits upward
(
The ark grounds on one of the mountains of Ararat on the
seventeenth day of the seventh month, or one hundred and fifty
days after the Deluge began (
Tops of the mountains visible on the first day of the tenth
month (
Raven and dove sent out forty days after this (
Dove again sent out seven days afterwards; and in the evening
she returns with an olive leaf in her mouth (
Dove sent out the third time after an interval of other seven
days, and returns no more (
The ground becomes dry on the first day of the first month of
the new year (
Noah leaves the ark on the twenty-seventh day of the second
month (
The historical truth of the narrative of the Flood is
established by the references made to it by our Lord (
Traditions of the Deluge are found among all the great divisions of the human family; and these traditions, taken as a whole, wonderfully agree with the Biblical narrative, and agree with it in such a way as to lead to the conclusion that the Biblical is the authentic narrative, of which all these traditions are more or less corrupted versions. The most remarkable of these traditions is that recorded on tablets prepared by order of Assur-bani-pal, the king of Assyria. These were, however, copies of older records which belonged to somewhere about B.C. 2000, and which formed part of the priestly library at Erech (q.v.), “the ineradicable remembrance of a real and terrible event.” (See NOAH; CHALDEA.)
A companion and fellow-labourer of Paul during his first
imprisonment at Rome (
(1.) A silversmith at Ephesus, whose chief occupation was to
make “silver shrines for Diana” (q.v.),
(2.) A Christian who is spoken of as having “a good report of
all men, and of the truth itself” (
See DAEMON.
A lair of wild beasts (
In
In
In
A small town on the eastern part of the upland plain of
Lycaonia, about 20 miles from Lystra. Paul passed through Derbe
on his route from Cilicia to Iconium, on his second missionary
journey (
(1.) Heb. midbar, “pasture-ground;” an open tract for pasturage;
a common (
The same Hebrew word is used also to denote the wilderness of
Arabia, which in winter and early spring supplies good pasturage
to the flocks of the nomad tribes than roam over it (
The wilderness of Judah is the mountainous region along the
western shore of the Dead Sea, where David fed his father’s
flocks (
(2.) The translation of the Hebrew Aribah’, “an arid tract”
(
(3.) In the Revised Version of
(4.) A dry place; hence a desolation (
(5.) This word is the symbol of the Jewish church when they
had forsaken God (
(
(
(
In
(
In all the Hebrew manuscripts the Pentateuch (q.v.) forms one roll or volume divided into larger and smaller sections called parshioth_ and _sedarim. It is not easy to say when it was divided into five books. This was probably first done by the Greek translators of the book, whom the Vulgate follows. The fifth of these books was called by the Greeks Deuteronomion, i.e., the second law, hence our name Deuteronomy, or a second statement of the laws already promulgated. The Jews designated the book by the two first Hebrew words that occur, _’Elle haddabharim_, i.e., “These are the words.” They divided it into eleven parshioth. In the English Bible it contains thirty-four chapters.
It consists chiefly of three discourses delivered by Moses a short time before his death. They were spoken to all Israel in the plains of Moab, in the eleventh month of the last year of their wanderings.
The first discourse (1-4:40) recapitulates the chief events of the last forty years in the wilderness, with earnest exhortations to obedience to the divine ordinances, and warnings against the danger of forsaking the God of their fathers.
The seond discourse (5-26:19) is in effect the body of the whole book. The first address is introductory to it. It contains practically a recapitulation of the law already given by God at Mount Sinai, together with many admonitions and injunctions as to the course of conduct they were to follow when they were settled in Canaan.
The concluding discourse (ch. 27-30) relates almost wholly to the solemn sanctions of the law, the blessings to the obedient, and the curse that would fall on the rebellious. He solemnly adjures them to adhere faithfully to the covenant God had made with them, and so secure for themselves and their posterity the promised blessings.
These addresses to the people are followed by what may be called three appendices, namely (1), a song which God had commanded Moses to write (32:1-47); (2) the blessings he pronounced on the separate tribes (ch. 33); and (3) the story of his death (32:48-52) and burial (ch. 34), written by some other hand, probably that of Joshua.
These farewell addresses of Moses to the tribes of Israel he had so long led in the wilderness “glow in each line with the emotions of a great leader recounting to his contemporaries the marvellous story of their common experience. The enthusiasm they kindle, even to-day, though obscured by translation, reveals their matchless adaptation to the circumstances under which they were first spoken. Confidence for the future is evoked by remembrance of the past. The same God who had done mighty works for the tribes since the Exodus would cover their head in the day of battle with the nations of Palestine, soon to be invaded. Their great lawgiver stands before us, vigorous in his hoary age, stern in his abhorrence of evil, earnest in his zeal for God, but mellowed in all relations to earth by his nearness to heaven. The commanding wisdom of his enactments, the dignity of his position as the founder of the nation and the first of prophets, enforce his utterances. But he touches our deepest emotions by the human tenderness that breathes in all his words. Standing on the verge of life, he speaks as a father giving his parting counsels to those he loves; willing to depart and be with God he has served so well, but fondly lengthening out his last farewell to the dear ones of earth. No book can compare with Deuteronomy in its mingled sublimity and tenderness.” Geikie, Hours, etc.
The whole style and method of this book, its tone and its
peculiarities of conception and expression, show that it must
have come from one hand. That the author was none other than
Moses is established by the following considerations: (1.) The
uniform tradition both of the Jewish and the Christian Church
down to recent times. (2.) The book professes to have been
written by Moses (1:1; 29:1; 31:1, 9-11, etc.), and was
obviously intended to be accepted as his work. (3.) The
incontrovertible testimony of our Lord and his apostles (
This body of positive evidence cannot be set aside by the conjectures and reasonings of modern critics, who contended that the book was somewhat like a forgery, introduced among the Jews some seven or eight centuries after the Exodus.
(Gr. diabolos), a slanderer, the arch-enemy of man’s spiritual
interest (
In
In
In the narratives of the Gospels regarding the “casting out of
devils” a different Greek word (daimon) is used. In the time of
our Lord there were frequent cases of demoniacal possession
(
“There is no dew properly so called in Palestine, for there is
no moisture in the hot summer air to be chilled into dew-drops
by the coldness of the night. From May till October rain is
unknown, the sun shining with unclouded brightness day after
day. The heat becomes intense, the ground hard, and vegetation
would perish but for the moist west winds that come each night
from the sea. The bright skies cause the heat of the day to
radiate very quickly into space, so that the nights are as cold
as the day is the reverse, a peculiarity of climate from which
poor Jacob suffered thousands of years ago (
The tiara of a king (
For the measurement of time, only once mentioned in the Bible,
erected by Ahaz (
Probably the sun-dial was a Babylonian invention. Daniel at
Babylon (
(1.) A precious gem (Heb. yahalom’, in allusion to its
hardness), otherwise unknown, the sixth, i.e., the third in the
second row, in the breastplate of the high priest, with the name
of Naphtali engraven on it (
(2.) A precious stone (Heb. shamir’, a sharp point) mentioned
in
So called by the Romans; called Artemis by the Greeks, the
“great” goddess worshipped among heathen nations under various
modifications. Her most noted temple was that at Ephesus. It was
built outside the city walls, and was one of the seven wonders
of the ancient world. “First and last it was the work of 220
years; built of shining marble; 342 feet long by 164 feet broad;
supported by a forest of columns, each 56 feet high; a sacred
museum of masterpieces of sculpture and painting. At the centre,
hidden by curtains, within a gorgeous shrine, stood the very
ancient image of the goddess, on wood or ebony reputed to have
fallen from the sky. Behind the shrine was a treasury, where, as
in ‘the safest bank in Asia,’ nations and kings stored their
most precious things. The temple as St. Paul saw it subsisted
till A.D. 262, when it was ruined by the Goths” (
Doubled cakes, the mother of Gomer, who was Hosea’s wife (
Two cakes, a city of Moab, on the east of the Dead Sea (
Pining; wasting. (1.) A city in Moab (
(2.) A city of the tribe of Judah, inhabited after the
Captivity (
(Gr. twin = Heb. Thomas, q.v.),
Dunghill, a city of Zebulun given to the Merarite Levites (
Judged; vindicated, daughter of Jacob by Leah, and sister of
Simeon and Levi (
(
Robbers’ den, an Edomitish city, the capital of king Bela (
The Areopagite, one of Paul’s converts at Athens (
Jove-nourished, rebuked by John for his pride (
A scholar, sometimes applied to the followers of John the
Baptist (
For eating from (
The dishes of the tabernacle were made of pure gold (
Antelope, the youngest son of Seir the Horite, head of one of
the tribes of Idumaea (
(Gr. oikonomia, “management,” “economy”). (1.) The method or scheme according to which God carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian. (See COVENANT, Administration of.) These were so many stages in God’s unfolding of his purpose of grace toward men. The word is not found with this meaning in Scripture.
(2.) A commission to preach the gospel (
Dispensations of Providence are providential events which affect men either in the way of mercy or of judgement.
(Gr. diaspora, “scattered,”
(1.) Many were dispersed over Assyria, Media, Babylonia, and Persia, descendants of those who had been transported thither by the Exile. The ten tribes, after existing as a separate kingdom for two hundred and fifty-five years, were carried captive (B.C. 721) by Shalmaneser (or Sargon), king of Assyria. They never returned to their own land as a distinct people, although many individuals from among these tribes, there can be no doubt, joined with the bands that returned from Babylon on the proclamation of Cyrus.
(2.) Many Jews migrated to Egypt and took up their abode
there. This migration began in the days of Solomon (
(3.) After the time of Seleucus Nicator (B.C. 280), one of the captains of Alexander the Great, large numbers of Jews migrated into Syria, where they enjoyed equal rights with the Macedonians. From Syria they found their way into Asia Minor. Antiochus the Great, king of Syria and Asia, removed 3,000 families of Jews from Mesopotamia and Babylonia, and planted them in Phrygia and Lydia.
(4.) From Asia Minor many Jews moved into Greece and Macedonia, chiefly for purposes of commerce. In the apostles’ time they were found in considerable numbers in all the principal cities.
From the time of Pompey the Great (B.C. 63) numbers of Jews from Palestine and Greece went to Rome, where they had a separate quarter of the city assigned to them. Here they enjoyed considerable freedom.
Thus were the Jews everywhere scattered abroad. This, in the overruling providence of God, ultimately contributed in a great degree toward opening the way for the spread of the gospel into all lands.
Dispersion, from the plain of Shinar. This was occasioned by
the confusion of tongues at Babel (
The tenth chapter of Genesis gives us an account of the principal nations of the earth in their migrations from the plain of Shinar, which was their common residence after the Flood. In general, it may be said that the descendants of Japheth were scattered over the north, those of Shem over the central regions, and those of Ham over the extreme south. The following table shows how the different families were dispersed:
| - Japheth | - Gomer | Cimmerians, Armenians | - Magog | Caucasians, Scythians | - Madal | Medes and Persian tribes | - Javan | - Elishah | Greeks | - Tarshish | Etruscans, Romans | - Chittim | Cyprians, Macedonians | - Dodanim | Rhodians | - Tubal | Tibareni, Tartars | - Mechech | Moschi, Muscovites | - Tiras | Thracians | | - Shem | - Elam | Persian tribes | - Asshur | Assyrian | - Arphaxad | - Abraham | - Isaac | - Jacob | Hebrews | - Esau | Edomites | - Ishmael | Mingled with Arab tribes | - Lud | Lydians | - Aram | Syrians | | - Ham | - Cush | Ethiopans | - Mizrain | Egyptians | - Phut | Lybians, Mauritanians | - Canaan | Canaanites, Phoenicians
(Heb. pelek, a “circle”), the instrument used for twisting
threads by a whirl (
Of false prophets (
But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will.
(1.) There was divination by lot, by which, when resorted to
in matters of moment, and with solemnity, God intimated his will
(
(2.) There was divination by dreams (
(3.) By divine appointment there was also divination by the
Urim and Thummim (
(4.) God was pleased sometimes to vouch-safe direct vocal
communications to men (
(5.) Through his prophets God revealed himself, and gave
intimations of his will (
The dissolution of the marriage tie was regulated by the Mosaic
law (
Region of gold, a place in the desert of Sinai, on the western
shore of the Elanitic gulf (
(
Loving, one of David’s captains (
Leaders, a race descended from Javan (
Amatory; loving. (1.) A descendant of Issachar (
(2.) An Ahohite, father of Eleazar, who was one of David’s
three heroes (
(3.) A Bethlehemite, and father of Elhanan, who was one of
David’s thirty heroes (
Fearful, an Edomite, the chief overseer of Saul’s flocks (
Frequently mentioned both in the Old and New Testaments. Dogs
were used by the Hebrews as a watch for their houses (
As the dog was an unclean animal, the terms “dog,” “dog’s
head,” “dead dog,” were used as terms of reproach or of
humiliation (
(occurring only
This word is used in
Persons were appointed to keep the street door leading into
the interior of the house (
The Jews were commanded to write the divine name on the posts
(mezuzoth’) of their doors (
Moved on pivots of wood fastened in sockets above and below
(
The entrances of the tabernacle had curtains (
Knocking, an encampment of the Israelites in the wilderness
(
Dwelling, the Dora of the Romans, an ancient royal city of the
Canaanites (
A female antelope, or gazelle, a pious Christian widow at Joppa
whom Peter restored to life (
Two wells, a famous pasture-ground where Joseph found his
brethren watching their flocks. Here, at the suggestion of
Judah, they sold him to the Ishmaelite merchants (
It was the residence of Elisha (
(batsek, meaning “swelling,” i.e., in fermentation). The dough
the Israelites had prepared for baking was carried away by them
out of Egypt in their kneading-troughs (
In their wild state doves generally build their nests in the
clefts of rocks, but when domesticated “dove-cots” are prepared
for them (
(
(mohar; i.e., price paid for a wife,
(1.) Heb. tannim, plural of tan. The name of some unknown
creature inhabiting desert places and ruins (
(2.) Heb. tannin. Some great sea monster (
In the New Testament the word “dragon” is found only in
(
The Authorized Version understood the word ‘adarkonim (
(
(
God has frequently made use of dreams in communicating his will
to men. The most remarkable instances of this are recorded in
the history of Jacob (
To Joseph “the Lord appeared in a dream,” and gave him
instructions regarding the infant Jesus (
(
(
(1.) Materials used. The earliest and simplest an apron of
fig-leaves sewed together (
(2.) Colour. The prevailing colour was the natural white of
the material used, which was sometimes rendered purer by the
fuller’s art (
(3.) Form. The robes of men and women were not very much different in form from each other.
(a) The “coat” (kethoneth), of wool, cotton, or linen, was
worn by both sexes. It was a closely-fitting garment, resembling
in use and form our shirt (
(b) A linen cloth or wrapper (sadin) of fine linen, used
somewhat as a night-shirt (
(c) An upper tunic (meil), longer than the “coat” (
(d) The usual outer garment consisted of a piece of woollen
cloth like a Scotch plaid, either wrapped round the body or
thrown over the shoulders like a shawl, with the ends hanging
down in front, or it might be thrown over the head so as to
conceal the face (
Female dress. The “coat” was common to both sexes (
The dress of the Persians is described in
The reference to the art of sewing are few, inasmuch as the
garments generally came forth from the loom ready for being
worn, and all that was required in the making of clothes
devolved on the women of a family (
Extravagance in dress is referred to in
Shaking the garments, or shaking the dust from off them, was a
sign of renunciation (
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (
The Jews carefully strained their drinks through a sieve,
through fear of violating the law of
Consisted of wine (
(Heb. shekar’), an intoxicating liquor (
(
Mentioned only in
The impurities of silver separated from the one in the process
of melting (
From the middle of May to about the middle of August the land of
Palestine is dry. It is then the “drought of summer” (
(
The first case of intoxication on record is that of Noah (
The word is used figuratively, when men are spoken of as being
drunk with sorrow, and with the wine of God’s wrath (
Third and youngest daughter of Herod Agrippa I. (
Derived from the Latin dux, meaning “a leader;” Arabic, “a
sheik.” This word is used to denote the phylarch or chief of a
tribe (
(Heb. sumphoniah), a musical instrument mentioned in
Silence, (comp.
There was also a town of this name in Judah (
From natural infirmity (
(1.) Used as manure (
(2.) Used as fuel, a substitute for firewood, which was with
difficulty procured in Syria, Arabia, and Egypt (
Different from the ordinary prison in being more severe as a
place of punishment. Like the Roman inner prison (
(
To sit on a, was a sign of the deepest dejection (
The circle, the plain near Babylon in which Nebuchadnezzar set
up a golden image, mentioned in
Storms of sand and dust sometimes overtake Eastern travellers.
They are very dreadful, many perishing under them. Jehovah
threatens to bring on the land of Israel, as a punishment for
forsaking him, a rain of “powder and dust” (
To cast dust on the head was a sign of mourning (
A lean or emaciated person (
Tents were in primitive times the common dwellings of men.
Houses were afterwards built, the walls of which were frequently
of mud (
God “dwells in light” (
Dwell deep occurs only in
The materials used in buildings were commonly bricks, sometimes
also stones (
The form of Eastern dwellings differed in many respects from
that of dwellings in Western lands. The larger houses were built
in a quadrangle enclosing a court-yard (
The furniture of the room (
The art of dyeing is one of great antiquity, although no special
mention is made of it in the Old Testament. The Hebrews probably
learned it from the Egyptians (see
(Herb. nesher; properly the griffon vulture or great vulture, so
called from its tearing its prey with its beak), referred to for
its swiftness of flight (
This “ravenous bird” is a symbol of those nations whom God
employs and sends forth to do a work of destruction, sweeping
away whatever is decaying and putrescent (
There have been observed in Palestine four distinct species of
eagles, (1) the golden eagle (Aquila chrysaetos); (2) the
spotted eagle (Aquila naevia); (3) the common species, the
imperial eagle (Aquila heliaca); and (4) the Circaetos gallicus,
which preys on reptiles. The eagle was unclean by the Levitical
law (
Used frequently in a figurative sense (
An Old English word (from the Latin aro, I plough), meaning
“ploughing.” It is used in the Authorized Version in
The Spirit is the earnest of the believer’s destined inheritance
(
Rings properly for the ear (
(1.) In the sense of soil or ground, the translation of the word
adamah’. In
(2). As the rendering of ’erets, it means the whole world
(
Mentioned among the extraordinary phenomena of Palestine (
The first earthquake in Palestine of which we have any record
happened in the reign of Ahab (
It is used figuratively as a token of the presence of the Lord
(
(1.) The orient (mizrah); the rising of the sun. Thus “the east
country” is the country lying to the east of Syria, the Elymais
(
(2). Properly what is in front of one, or a country that is
before or in front of another; the rendering of the word
kedem. In pointing out the quarters, a Hebrew always looked
with his face toward the east. The word kedem is used when the
four quarters of the world are described (
The Arabs as a whole, known as the Nabateans or Kedarenes, nomad
tribes (
Originally a Saxon word (Eostre), denoting a goddess of the
Saxons, in honour of whom sacrifices were offered about the time
of the Passover. Hence the name came to be given to the festival
of the Resurrection of Christ, which occured at the time of the
Passover. In the early English versions this word was frequently
used as the translation of the Greek pascha (the Passover). When
the Authorized Version (1611) was formed, the word “passover”
was used in all passages in which this word pascha occurred,
except in
(
(
The wind coming from the east (
The ancient Hebrews would not eat with the Egyptians (
Stony. (1.) A mountain 3,076 feet above the level of the sea,
and 1,200 feet above the level of the valley, on the north side
of which stood the city of Shechem (q.v.). On this mountain six
of the tribes (
(2.) A descendant of Eber (
(3.) A descendant of Seir the Horite (
Slave, the father of Gaal, in whom the men of Shechem “put
confidence” in their conspiracy against Abimelech (
A servant of the king; probably an official title, an Ethiopian,
“one of the eunuchs which was in the king’s house;” i.e., in the
palace of Zedekiah, king of Judah. He interceded with the king
in Jeremiah’s behalf, and was the means of saving him from death
by famine (
Stone of help, the memorial stone set up by Samuel to
commemorate the divine assistance to Israel in their great
battle against the Philistines, whom they totally routed (
Beyond. (1.). The third post-duluvian patriach after Shem (
(2.) One of the seven heads of the families of the Gadites (
(3.) The oldest of the three sons of Elpaal the Benjamite (8:12).
(4.) One of the heads of the familes of Benjamites in Jerusalem (22).
(5.) The head of the priestly family of Amok in the time of
Zerubbabel (
A black, hard wood, brought by the merchants from India to Tyre
(
Passage, one of the stations of the Israelites in their
wanderings (
(
The Greek rendering of the Hebrew Koheleth, which means “Preacher.” The old and traditional view of the authorship of this book attributes it to Solomon. This view can be satisfactorily maintained, though others date it from the Captivity. The writer represents himself implicitly as Solomon (1:12). It has been appropriately styled The Confession of King Solomon. “The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him.” “The writer concludes by pointing out that the secret of a true life is that a man should consecrate the vigour of his youth to God.” The key-note of the book is sounded in ch. 1:2,
“Vanity of vanities! saith the Preacher, Vanity of vanities! all is vanity!”
i.e., all man’s efforts to find happiness apart from God are without result.
Of the sun alluded to in
Witness, a word not found in the original Hebrew, nor in the
LXX. and Vulgate, but added by the translators in the Authorized
Version, also in the Revised Version, of
Tower of the flock, a tower between Bethlehem and Hebron, near
which Jacob first halted after leaving Bethlehem (
Delight. (1.) The garden in which our first parents dewlt (
Among almost all nations there are traditions of the primitive innocence of our race in the garden of Eden. This was the “golden age” to which the Greeks looked back. Men then lived a “life free from care, and without labour and sorrow. Old age was unknown; the body never lost its vigour; existence was a perpetual feast without a taint of evil. The earth brought forth spontaneously all things that were good in profuse abundance.”
(2.) One of the markets whence the merchants of Tyre obtained
richly embroidered stuffs (
(3.) Son of Joah, and one of the Levites who assisted in
reforming the public worship of the sanctuary in the time of
Hezekiah (
Flock. (1.) A city in the south of Judah, on the border of
Idumea (
(2.) The second of the three sons of Mushi, of the family of
Merari, appointed to the Levitical office (
(1.) The name of Esau (q.v.),
(2.) Idumea (
At the time of the Exodus they churlishly refused permission
to the Israelites to pass through their land (
There are many prophecies concerning Edom (
The Edomites were Semites, closely related in blood and in
language to the Israelites. They dispossessed the Horites of
Mount Seir; though it is clear, from
Mighty; strength. (1.) One of the chief towns of the kingdom of
Bashan (
(2.) A town of Naphtali (
See CALL.
Occurs in Authorized Version,
(Heb. beytsah, “whiteness”). Eggs deserted (
A heifer, one of David’s wives, and mother of Ithream (
Two ponds, (
The bullock; place of heifers. (1.) Chieftain or king of one of
the Moabite tribes (
(2.) A city in Judah, near Lachish (
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern
being the Delta, and the southern Upper Egypt, between Cairo and
the First Cataract. In the Old Testament, Northern or Lower
Egypt is called Mazor, “the fortified land” (
The civilization of Egypt goes back to a very remote
antiquity. The two kingdoms of the north and south were united
by Menes, the founder of the first historical dynasty of kings.
The first six dynasties constitute what is known as the Old
Empire, which had its capital at Memphis, south of Cairo, called
in the Old Testament Moph (
The Pyramids were tombs of the monarchs of the Old Empire, those of Gizeh being erected in the time of the Fourth Dynasty. After the fall of the Old Empire came a period of decline and obscurity. This was followed by the Middle Empire, the most powerful dynasty of which was the Twelfth. The Fayyum was rescued for agriculture by the kings of the Twelfth Dynasty; and two obelisks were erected in front of the temple of the sun-god at On or Heliopolis (near Cairo), one of which is still standing. The capital of the Middle Empire was Thebes, in Upper Egypt.
The Middle Empire was overthrown by the invasion of the Hyksos, or shepherd princes from Asia, who ruled over Egypt, more especially in the north, for several centuries, and of whom there were three dynasties of kings. They had their capital at Zoan or Tanis (now San), in the north-eastern part of the Delta. It was in the time of the Hyksos that Abraham, Jacob, and Joseph entered Egypt. The Hyksos were finally expelled about B.C. 1600, by the hereditary princes of Thebes, who founded the Eighteenth Dynasty, and carried the war into Asia. Canaan and Syria were subdued, as well as Cyprus, and the boundaries of the Egyptian Empire were fixed at the Euphrates. The Soudan, which had been conquered by the kings of the Twelfth Dynasty, was again annexed to Egypt, and the eldest son of the Pharaoh took the title of “Prince of Cush.”
One of the later kings of the dynasty, Amenophis IV., or Khu-n-Aten, endeavoured to supplant the ancient state religion of Egypt by a new faith derived from Asia, which was a sort of pantheistic monotheism, the one supreme god being adored under the image of the solar disk. The attempt led to religious and civil war, and the Pharaoh retreated from Thebes to Central Egypt, where he built a new capital, on the site of the present Tell-el-Amarna. The cuneiform tablets that have been found there represent his foreign correspondence (about B.C. 1400). He surrounded himself with officials and courtiers of Asiatic, and more especially Canaanitish, extraction; but the native party succeeded eventually in overthrowing the government, the capital of Khu-n-Aten was destroyed, and the foreigners were driven out of the country, those that remained being reduced to serfdom.
The national triumph was marked by the rise of the Nineteenth Dynasty, in the founder of which, Rameses I., we must see the “new king, who knew not Joseph.” His grandson, Rameses II., reigned sixty-seven years (B.C. 1348-1281), and was an indefatigable builder. As Pithom, excavated by Dr. Naville in 1883, was one of the cities he built, he must have been the Pharaoh of the Oppression. The Pharaoh of the Exodus may have been one of his immediate successors, whose reigns were short. Under them Egypt lost its empire in Asia, and was itself attacked by barbarians from Libya and the north.
The Nineteenth Dynasty soon afterwards came to an end; Egypt was distracted by civil war; and for a short time a Canaanite, Arisu, ruled over it.
Then came the Twentieth Dynasty, the second Pharaoh of which, Rameses III., restored the power of his country. In one of his campaigns he overran the southern part of Palestine, where the Israelites had not yet settled. They must at the time have been still in the wilderness. But it was during the reign of Rameses III. that Egypt finally lost Gaza and the adjoining cities, which were seized by the Pulista, or Philistines.
After Rameses III., Egypt fell into decay. Solomon married the
daughter of one of the last kings of the Twenty-first Dynasty,
which was overthrown by Shishak I., the general of the Libyan
mercenaries, who founded the Twenty-second Dynasty (
In the time of Hezekiah, Egypt was conquered by Ethiopians
from the Soudan, who constituted the Twenty-fifth Dynasty. The
third of them was Tirhakah (
The title of Pharaoh, given to the Egyptian kings, is the Egyptian Per-aa, or “Great House,” which may be compared to that of “Sublime Porte.” It is found in very early Egyptian texts.
The Egyptian religion was a strange mixture of pantheism and animal worship, the gods being adored in the form of animals. While the educated classes resolved their manifold deities into manifestations of one omnipresent and omnipotent divine power, the lower classes regarded the animals as incarnations of the gods.
Under the Old Empire, Ptah, the Creator, the god of Memphis, was at the head of the Pantheon; afterwards Amon, the god of Thebes, took his place. Amon, like most of the other gods, was identified with Ra, the sun-god of Heliopolis.
The Egyptians believed in a resurrection and future life, as well as in a state of rewards and punishments dependent on our conduct in this world. The judge of the dead was Osiris, who had been slain by Set, the representative of evil, and afterwards restored to life. His death was avenged by his son Horus, whom the Egyptians invoked as their “Redeemer.” Osiris and Horus, along with Isis, formed a trinity, who were regarded as representing the sun-god under different forms.
Even in the time of Abraham, Egypt was a flourishing and
settled monarchy. Its oldest capital, within the historic
period, was Memphis, the ruins of which may still be seen near
the Pyramids and the Sphinx. When the Old Empire of Menes came
to an end, the seat of empire was shifted to Thebes, some 300
miles farther up the Nile. A short time after that, the Delta
was conquered by the Hyksos, or shepherd kings, who fixed their
capital at Zoan, the Greek Tanis, now San, on the Tanic arm of
the Nile. All this occurred before the time of the new king
“which knew not Joseph” (
A number of remarkable clay tablets, discovered at
Tell-el-Amarna in Upper Egypt, are the most important historical
records ever found in connection with the Bible. They most fully
confirm the historical statements of the Book of Joshua, and
prove the antiquity of civilization in Syria and Palestine. As
the clay in different parts of Palestine differs, it has been
found possible by the clay alone to decide where the tablets
come from when the name of the writer is lost. The inscriptions
are cuneiform, and in the Aramaic language, resembling Assyrian.
The writers are Phoenicians, Amorites, and Philistines, but in
no instance Hittites, though Hittites are mentioned. The tablets
consist of official dispatches and letters, dating from B.C.
1480, addressed to the two Pharaohs, Amenophis III. and IV., the
last of this dynasty, from the kings and governors of Phoenicia
and Palestine. There occur the names of three kings killed by
Joshua, Adoni-zedec, king of Jerusalem, Japhia, king of Lachish
(
The principal prophecies of Scripture regarding Egypt are
these,
Union. (1.) A descendant of Benjamin (
(2.) The son of Gera, of the tribe of Benjamin (
Firm-rooted, the most northerly of the five towns belonging to
the lords of the Philistines, about 11 miles north of Gath. It
was assigned to Judah (
Terebinth or oak. (1.) Valley of, where the Israelites were
encamped when David killed Goliath (
(2.) One of the Edomite chiefs or “dukes” of Mount Seir (
(3.) The second of the three sons of Caleb, the son of
Jephunneh (
(4.) The son and successor of Baasha, king of Israel (
(5.) The father of Hoshea, the last king of Israel (
Highland, the son of Shem (
“The inhabitants of Elam, or ‘the Highlands,’ to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.
“The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears to have already become the capital of the country. Babylonia was frequently invaded by the Elamite kings, who at times asserted their supremacy over it (as in the case of Chedorlaomer, the Kudur-Lagamar, or ‘servant of the goddess Lagamar,’ of the cuneiform texts).
“The later Assyrian monarchs made several campaigns against Elam, and finally Assur-bani-pal (about B.C. 650) succeeded in conquering the country, which was ravaged with fire and sword. On the fall of the Assyrian Empire, Elam passed into the hands of the Persians” (A.H. Sayce).
This country was called by the Greeks Cissia or Susiana.
God made. (1.) One of the descendants of Judah, of the family of
Hezron (
(2.) A descendant of king Saul (
(3.) The son of Shaphan, one of the two who were sent by
Zedekiah to Nebuchadnezzar, and also took charge of Jeremiah’s
letter to the captives in Babylon (
Grove; trees, (
God of Bethel, the name of the place where Jacob had the vision
of the ladder, and where he erected an altar (
Whom God has loved, one of the seventy elders whom Moses
appointed (
A name frequently used in the Old Testament as denoting a person
clothed with authority, and entitled to respect and reverence
(
The Jewish eldership was transferred from the old dispensation to the new. “The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation.”
The “elders” of the New Testament church were the “pastors”
(
God has ascended, a place in the pastoral country east of
Jordan, in the tribe of Reuben (
God has helped. (1.) The third son of Aaron (
(2.) An inhabitant of Kirjath-jearim who was “sanctified” to
take charge of the ark, although not allowed to touch it, while
it remained in the house of his father Abinadab (
(3.) The son of Dodo the Ahohite, of the tribe of Benjamin,
one of the three most eminent of David’s thirty-seven heroes (
(4.) A son of Phinehas associated with the priests in taking
charge of the sacred vessels brought back to Jerusalem after the
Exile (
(5.) A Levite of the family of Merari (
The Scripture speaks (1) of the election of individuals to
office or to honour and privilege, e.g., Abraham, Jacob, Saul,
David, Solomon, were all chosen by God for the positions they
held; so also were the apostles. (2) There is also an election
of nations to special privileges, e.g., the Hebrews (
The ground of this election to salvation is the good pleasure
of God (
It is not conditioned on faith or repentance, but is of
soverign grace (
Men are elected “to salvation,” “to the adoption of sons,” “to
be holy and without blame before him in love” (
To whom the Second Epistle of John is addressed (
Mighty one; God of Israel, the name which Jacob gave to the
alter which he erected on the piece of land where he pitched his
tent before Shechem, and which he afterwards purchased from the
sons of Hamor (
In its primary sense, as denoting the first principles or
constituents of things, it is used in 2 Pet. 3:10: “The elements
shall be dissolved.” In a secondary sense it denotes the first
principles of any art or science. In this sense it is used in
Not found in Scripture except indirectly in the original Greek
word (elephantinos) translated “of ivory” in
Whom God has graciously bestowed. (1.) A warrior of the time of
David famed for his exploits. In the Authorized Version (
(2.) The son of Dodo, and one of David’s warriors (
Ascent, the high priest when the ark was at Shiloh (
His sons Hophni and Phinehas grossly misconducted themselves,
to the great disgust of the people (
Eli, Heb. eli, “my God”, (
To whom God is father. (1.) A Reubenite, son of Pallu (
(2.) A son of Helon, and chief of the tribe of Zebulun at the
time of the census in the wilderness (
(3.) The son of Jesse, and brother of David (
(4.) One of the Gadite heroes who joined David in his
stronghold in the wilderness (
Whom God cares for. (1.) One of David’s sons born after his
establishment in Jerusalem (
(2.) A mighty man of war, a Benjamite (
(3.) An Aramite of Zobah, captain of a marauding band that
troubled Solomon (
Whom God will raise up. (1.) The son of Melea (
(2.) The son of Abiud, of the posterity of Zerubbabel (
(3.) The son of Hilkiah, who was sent to receive the message
of the invading Assyrians and report it to Isaiah (
(4.) The original name of Jehoiakim, king of Judah (
God’s people. (1.) The father of Bathsheba, the wife of Uriah (
(2.) This name also occurs as that of a Gilonite, the son of
Ahithophel, and one of David’s thirty warriors (
The Greek form of Elijah (
Whom God will restore. (1.) A priest, head of one of the courses
of the priests of the time of David (
(2.) A high priest in the time of Ezra and Nehemiah (
To whom God will come, one of the foureen sons of the Levite
Heman, and musician of the temple in the time of David (
Whom God has loved, son of Chislon, and chief of the tribe of
Benjamin; one of those who were appointed to divide the Promised
Land among the tribes (
To whom God is might. (1.) A chief of Manasseh, on the east of
Jordan (
(2.) A Gadite who joined David in the hold at Ziklag (
(3.) One of the overseers of the offerings in the reign of
Hezekiah (
God his help. (1.) “Of Damascus,” the “steward” (R.V.,
“possessor”) of Abraham’s house (
(2.) The son of Becher, and grandson of Benjamin (
(3.) One of the two sons of Moses, born during his sojourn in
Midian (
(4.) One of the priests who blew the trumpet before the ark
when it was brought to Jerusalem (
(5.) Son of Zichri, and chief of the Reubenites under David (
(6.) A prophet in the time of Jehoshaphat (
Whose God is he. (1.) “The son of Barachel, a Buzite” (
(2.) The son of Tohu, and grandfather of Elkanah (
(3.) One of the captains of thousands of Manasseh who joined
David at Ziklag (
(4.) One of the family of Obed-edom, who were appointed
porters of the temple under David (
Whose God is Jehovah. (1.) “The Tishbite,” the “Elias” of the
New Testament, is suddenly introduced to our notice in
Having delivered his message to Ahab, he retired at the
command of God to a hiding-place by the brook Cherith, beyond
Jordan, where he was fed by ravens. When the brook dried up God
sent him to the widow of Zarephath, a city of Zidon, from whose
scanty store he was supported for the space of two years. During
this period the widow’s son died, and was restored to life by
Elijah (
During all these two years a famine prevailed in the land. At
the close of this period of retirement and of preparation for
his work (comp.
Jezebel, enraged at the fate that had befallen her priests of
Baal, threatened to put Elijah to death (
Some six years after this he warned Ahab and Jezebel of the
violent deaths they would die (
The time now drew near when he was to be taken up into heaven
(
No one of the old prophets is so frequently referred to in the
New Testament. The priests and Levites said to the Baptist (
How deep the impression was which Elijah made “on the mind of
the nation may be judged from the fixed belief, which rested on
the words of Malachi (4:5, 6), which many centuries after
prevailed that he would again appear for the relief and
restoration of the country. Each remarkable person as he arrives
on the scene, be his habits and characteristics what they may,
the stern John equally with his gentle Successor, is proclaimed
to be Elijah (
(2.) The Elijah spoken of in
God is his rejector, one of David’s thirty-seven distinguished
heros (
Trees, (
God his king, a man of the tribe of Judah, of the family of the
Hezronites, and kinsman of Boaz, who dwelt in Bethlehem in the
days of the judges. In consequence of a great dearth he, with
his wife Naomi and his two sons, went to dwell in the land of
Moab. There he and his sons died (
Toward Jehovah are my eyes, the name of several men mentioned in
the Old Testament (
God his deliverance, one of David’s sons (
God his strength. (1.) One of Job’s “three friends” who visited him in his affliction (4:1). He was a “Temanite”, i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (4:12-21; 15:12-16).
(2.) The son of Esau by his wife Adah, and father of several
Edomitish tribes (
God will distinguish him, one of the porters appointed to play
“on the Sheminith” on the occasion of the bringing up of the ark
to the city of David (
God his deliverance. (1.) One of David’s distinguished warriors
(
(2.) One of the sons of David born at Jerusalem (
(3.) A descendant of king Saul through Jonathan (
God her oath, the mother of John the Baptist (
God his salvation, the son of Shaphat of Abel-meholah, who
became the attendant and disciple of Elijah (
After Elijah’s departure, Elisha returned to Jericho, and
there healed the spring of water by casting salt into it (
We then find Elisha at Damascus, to carry out the command
given to his master to anoint Hazael king over Syria (
We do not again read of him till we find him on his death-bed
in his own house (
Afterwards when a dead body is laid in Elisha’s grave a year
after his burial, no sooner does it touch the hallowed remains
than the man “revived, and stood up on his feet” (
The oldest of the four sons of Javan (
Whom God hears. (1.) A prince of Benjamin, grandfather of Joshua
(
Whom God has judged, one of the “captains of hundreds”
associated with Jehoiada in the league to overthrow the
usurpation of Athaliah (
God is her oath, the daughter of Amminadab and the wife of Aaron
(
God his salvation, a son of David,
God-created. (1.) The second son of Korah (
(2.) Another Levite of the line of Heman the singer, although
he does not seem to have performed any of the usual Levitical
offices. He was father of Samuel the prophet (
God my bow, the birth-place of Nahum the prophet (
The oak or heap of Assyria, a territory in Asia of which Arioch
was king (
Whom God has given. (1.) An inhabitant of Jerusalem, the father
of Nehushta, who was the mother of king Jehoiachin (
Oak. (1.) A city of Dan (
Oak of Paran, a place on the edge of the wilderness bordering
the territory of the Horites (
God is its fear, a city in the tribe of Dan. It was a city of
refuge and a Levitical city (
(
Magician or sorcerer, the Arabic name of the Jew Bar-jesus, who
withstood Paul and Barnabas in Cyprus. He was miraculously
struck with blindness (
The process of preserving a body by means of aromatics (
The embalming of Jacob and Joseph was according to the
Egyptian custom, which was partially followed by the Jews (
The art of embroidery was known to the Jews (
Heb. nophek (
See HAEMORRHOIDS.
Terrors, a warlike tribe of giants who were defeated by
Chedorlaomer and his allies in the plain of Kiriathaim. In the
time of Abraham they occupied the country east of Jordan,
afterwards the land of the Moabites (
God with us,
Hot baths, a village “three-score furlongs” from jerusalem,
where our Lord had an interview with two of his disciples on the
day of his resurrection (
An ass,
An encampment was the resting-place for a longer or shorter
period of an army or company of travellers (
The manner in which the Israelites encamped during their march
through the wilderness is described in
Criminals were executed without the camp (
In the subsequent history of Israel frequent mention is made
of their encampments in the time of war (
(1.) The rendering of Hebrew latim_ or _lehatim, which means
“something covered,” “muffled up;” secret arts, tricks (
(2.) The rendering of the Hebrew keshaphim, “muttered
spells” or “incantations,” rendered “sorceries” in
(3.) Hebrew lehashim, “charming,” as of serpents (
(4.) Hebrew nehashim, the enchantments or omens used by
Balaam (
(5.) Hebrew heber (
In
Fountain of Dor; i.e., “of the age”, a place in the territory of
Issachar (
Fountain of two calves, a place mentioned only in
Fountain of gardens. (1.) A town in the plains of Judah (
(2.) A city on the border of Machar (
Fountain of the kid, place in the wilderness of Judah (
The vineyards of Engedi were celebrated in Solomon’s time
(
(1.) Heb. hishalon i.e., “invention” (as in
(2.) Heb. mechi kobollo, i.e., the beating of that which is in
front a battering-ram (
Heb. harash (
Fountain of the crier, the name of the spring in Lehi which
burst forth in answer to Samson’s prayer when he was exhausted
with the slaughter of the Philistines (
Deep-rooted hatred. “I will put enmity between thee and the
woman, between thy seed and her seed” (
Initiated. (1.) The eldest son of Cain (
(2.) The son of Jared, and father of Methuselah (
Man the son of Seth, and grandson of Adam (
Fountain of the treaders; i.e., “foot-fountain;” also called the “fullers’ fountain,” because fullers here trod the clothes in water. It has been identified with the “fountain of the virgin” (q.v.), the modern ‘Ain Ummel-Daraj. Others identify it, with perhaps some probability, with the Bir Eyub, to the south of the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom. (See FOUNTAIN.)
It was at this fountain that Jonathan and Ahimaaz lay hid
after the flight of David (
The Bir Eyub, or “Joab’s well,” “is a singular work of ancient enterprise. The shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely sweet, quite different from that of Siloam; which proves that there is no connection between them.” Thomson’s Land and the Book.
Fountain of the sun a spring which formed one of the landmarks
on the boundary between Judah and Benjamin (
(1.) Heb. ‘oth, a military standard, especially of a single
tribe (
(2.) Heb. nes, a lofty signal, as a column or high pole (
(3.) The Hebrew word degel denotes the standard given to
each of the four divisions of the host of the Israelites at the
Exodus (
Entertainments, “feasts,” were sometimes connected with a public
festival (
The guests were invited by servants (
The Israelites were forbidden to attend heathenish sacrificial
entertainments (
In the entertainments common in apostolic times among the
Gentiles were frequent “revellings,” against which Christians
were warned (
Commendable, a Christian at Rome to whom Paul sent his
salutation (
Lovely, spoken of by Paul (
Fair, graceful; belonging to Aphrodite or Venus the messenger
who came from Phillipi to the apostle when he was a prisoner at
Rome (
Gloom. (1.) One of the five sons of Midian, and grandson of
Abraham (
(2.)
(3.)
Ephah, a word of Egyptian origin, meaning measure; a grain
measure containing “three seahs or ten omers,” and equivalent to
the bath for liquids (
A calf. (1.) One of the sons of Midian, who was Abraham’s son by
Keturah (
(2.) The head of one of the families of trans-Jordanic
Manasseh who were carried captive by Tiglath-pileser (
Boundary of blood, a place in the tribe of Judah where the
Philistines encamped when David fought with Goliath (
Was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles.
Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul’s love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation (1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (1:3-2:10); (3) “a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer’s selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers” (2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16); (5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24).
Planting of the church at Ephesus. Paul’s first and hurried
visit for the space of three months to Ephesus is recorded in
On his last journey to Jerusalem the apostle landed at
Miletus, and summoning together the elders of the church from
Ephesus, delivered to them his remarkable farewell charge (
The following parallels between this epistle and the Milesian charge may be traced:
(1.)
(2.)
(3.)
(4.)
(5.)
Place and date of the writing of the letter. It was evidently written from Rome during Paul’s first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct.
There seems to have been no special occasion for the writing of this letter, as already noted. Paul’s object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is “to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal.” The church’s foundations, its course, and its end, are his theme. “Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit.” In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. “This is perhaps the profoundest book in existence.” It is a book “which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;” and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the “proficiency which Paul’s converts had attained under his preaching at Ephesus.”
Relation between this epistle and that to the Colossians (q.v.). “The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address.” “Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare:
“The style of this epistle is exceedingly animated, and
corresponds with the state of the apostle’s mind at the time of
writing. Overjoyed with the account which their messenger had
brought him of their faith and holiness (
The capital of proconsular Asia, which was the western part of
Asia Minor. It was colonized principally from Athens. In the
time of the Romans it bore the title of “the first and greatest
metropolis of Asia.” It was distinguished for the Temple of
Diana (q.v.), who there had her chief shrine; and for its
theatre, which was the largest in the world, capable of
containing 50,000 spectators. It was, like all ancient theatres,
open to the sky. Here were exhibited the fights of wild beasts
and of men with beasts. (Comp.
Many Jews took up their residence in this city, and here the
seeds of the gospel were sown immediately after Pentecost (
During his third missionary journey Paul reached Ephesus from
the “upper coasts” (
On his return from his journey, Paul touched at Miletus, some
30 miles south of Ephesus (
Two of Paul’s companions, Trophimus and Tychicus, were
probably natives of Ephesus (
The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.
A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; i.e., “the holy divine.”
Something girt, a sacred vestment worn originally by the high
priest (
The breastplate, with the Urim and Thummim, was attached to the ephod.
The Greek form of a Syro-Chaldaic or Aramaic word, meaning “Be
opened,” uttered by Christ when healing the man who was deaf and
dumb (
Double fruitfulness (“for God had made him fruitful in the land
of his affliction”). The second son of Joseph, born in Egypt
(
One of the gates of Jerusalem (
(
The central mountainous district of Palestine occupied by the
tribe of Ephraim (
Took precedence over that of Manasseh by virtue of Jacob’s
blessing (
Territory of. At the time of the first census in the
wilderness this tribe numbered 40,500 (
The boundaries of the portion of the land assigned to Ephraim
are given in
Among the causes which operated to bring about the disruption
of Israel was Ephraim’s jealousy of the growing power of Judah.
From the settlement of Canaan till the time of David and
Solomon, Ephraim had held the place of honour among the tribes.
It occupied the central and fairest portions of the land, and
had Shiloh and Shechem within its borders. But now when
Jerusalem became the capital of the kingdom, and the centre of
power and worship for the whole nation of Israel, Ephraim
declined in influence. The discontent came to a crisis by
Rehoboam’s refusal to grant certain redresses that were demanded
(
A forest in which a fatal battle was fought between the army of
David and that of Absalom, who was killed there (
Fruitful. (1.) The second wife of Caleb, the son of Hezron,
mother of Hur, and grandmother of Caleb, who was one of those
that were sent to spy the land (
(2.) The ancient name of Bethlehem in Judah (
A citizen of Ephratah, the old name of Bethlehem (
Fawn-like. (1.) The son of Zohar a Hittite, the owner of the
field and cave of Machpelah (q.v.), which Abraham bought for 400
shekels of silver (
(2.) A mountain range which formed one of the landmarks on the
north boundary of the tribe of Judah (
Followers of Epicurus (who died at Athens B.C. 270), or
adherents of the Epicurean philosophy (
The apostolic letters. The New Testament contains twenty-one in all. They are divided into two classes. (1.) Paul’s Epistles, fourteen in number, including Hebrews. These are not arranged in the New Testament in the order of time as to their composition, but rather according to the rank of the cities or places to which they were sent. Who arranged them after this manner is unknown. Paul’s letters were, as a rule, dictated to an amanuensis, a fact which accounts for some of their peculiarities. He authenticated them, however, by adding a few words in his own hand at the close. (See GALATIANS, EPISTLE TO.)
The epistles to Timothy and Titus are styled the Pastoral Epistles.
(2.) The Catholic or General Epistles, so called because they are not addressed to any particular church or city or individual, but to Christians in general, or to Christians in several countries. Of these, three are written by John, two by Peter, and one each by James and Jude.
It is an interesting and instructive fact that a large portion of the New Testament is taken up with epistles. The doctrines of Christianity are thus not set forth in any formal treatise, but mainly in a collection of letters. “Christianity was the first great missionary religion. It was the first to break the bonds of race and aim at embracing all mankind. But this necessarily involved a change in the mode in which it was presented. The prophet of the Old Testament, if he had anything to communicate, either appeared in person or sent messengers to speak for him by word of mouth. The narrow limits of Palestine made direct personal communication easy. But the case was different when the Christian Church came to consist of a number of scattered parts, stretching from Mesopotamia in the east to Rome or even Spain in the far west. It was only natural that the apostle by whom the greater number of these communities had been founded should seek to communicate with them by letter.”
Beloved. (1.) The “chamberlain” of the city of Corinth (
(2.) A companion of Paul at Ephesus, who was sent by him along
with Timothy into Macedonia (
(LXX., “Orech”), length, or Moon-town, one of the cities of
Nimrod’s kingdom in the plain of Shinar (
The Greek form for Isaiah, constantly used in the Authorized
Version of the New Testament (
Assur has given a brother, successor of Sennacherib (
In December B.C. 681 Sennacherib was murdered by two of his sons, who, after holding Nineveh for forty-two days, were compelled to fly to Erimenas of Ararat, or Armenia. Their brother Esarhaddon, who had been engaged in a campaign against Armenia, led his army against them. They were utterly overthrown in a battle fought April B.C. 680, near Malatiyeh, and in the following month Esarhaddon was crowned at Nineveh. He restored Babylon, conquered Egypt, and received tribute from Manasseh of Judah. He died in October B.C. 668, while on the march to suppress an Egyptian revolt, and was succeeded by his son Assur-bani-pal, whose younger brother was made viceroy of Babylonia.
Hairy, Rebekah’s first-born twin son (
At the age of forty years, to the great grief of his parents,
he married (
Long after this, when the descendants of Jacob came out of Egypt, the Edomites remembered the old quarrel between the brothers, and with fierce hatred they warred against Israel.
From old French eschever, “to flee from” (
The Greek form of the Hebrew “Jezreel,” the name of the great
plain (called by the natives Merj Ibn Amer; i.e., “the meadow of
the son of Amer”) which stretches across Central Palestine from
the Jordan to the Mediterraanean, separating the mountain ranges
of Carmel and Samaria from those of Galilee, extending about 14
miles from north to south, and 9 miles from east to west. It is
drained by “that ancient river” the Kishon, which flows westward
to the Mediterranean. From the foot of Mount Tabor it branches
out into three valleys, that on the north passing between Tabor
and Little Hermon (
Quarrel, a well which Isaac’s herdsmen dug in the valley of
Gerar, and so called because the herdsmen of Gerar quarrelled
with them for its possession (
Man of Baal, the fourth son of king Saul (
Bunch; brave. (1.) A young Amoritish chief who joined Abraham in
the recovery of Lot from the hands of Chedorlaomer (
(2.) A valley in which the spies obtained a fine cluster of
grapes (
A place in the mountains of Judah (
Narrow pass or recess, a town (
Obedience, a town in the mountains of Judah (
(
A Jewish mystical sect somewhat resembling the Pharisees. They
affected great purity. They originated about B.C. 100, and
disappeared from history after the destruction of Jerusalem.
They are not directly mentioned in Scripture, although they may
be referred to in
The queen of Ahasuerus, and heroine of the book that bears her
name. She was a Jewess named Hadas’sah (the myrtle), but when
she entered the royal harem she received the name by which she
henceforth became known (
Esther appears in the Bible as a “woman of deep piety, faith,
courage, patriotism, and caution, combined with resolution; a
dutiful daughter to her adopted father, docile and obedient to
his counsels, and anxious to share the king’s favour with him
for the good of the Jewish people. There must have been a
singular grace and charm in her aspect and manners, since ‘she
obtained favour in the sight of all them that looked upon her’
(
The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion.
This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that “though the name of God be not in it, his finger is.” The book wonderfully exhibits the providential government of God.
Eyrie. (1.) A village of the tribe of Simeon (
(2.) A city of Judah, fortified by Rehoboam (
The miserable fate of the wicked in hell (
Their condition after casting off the mortal body is spoken of
in these expressive words: “Fire that shall not be quenched”
(
The idea that the “second death” (
The supposition that God will ultimately secure the repentance
and restoration of all sinners is equally unscriptural. There is
not the slightest trace in all the Scriptures of any such
restoration. Sufferings of themselves have no tendency to purify
the soul from sin or impart spiritual life. The atoning death of
Christ and the sanctifying power of the Holy Spirit are the only
means of divine appointment for bringing men to repentance. Now
in the case of them that perish these means have been rejected,
and “there remaineth no more sacrifice for sins” (
This expression occurs in the Old Testament only in
It occurs frequently in the New Testament (
The newness of life which the believer derives from Christ
(
Perhaps another name for Khetam, or “fortress,” on the Shur or
great wall of Egypt, which extended from the Mediterranean to
the Gulf of Suez. Here the Israelites made their third
encampment (
Firm. (1.) “The Ezrahite,” distinguished for his wisdom (
(2.) A Levite of the family of Merari, one of the leaders of
the temple music (
The month of gifts, i.e., of vintage offerings; called Tisri
after the Exile; corresponding to part of September and October.
It was the first month of the civil year, and the seventh of the
sacred year (
With Baal, a king of Sidon (B.C. 940-908), father of Jezebel,
who was the wife of Ahab (
Country of burnt faces; the Greek word by which the Hebrew Cush
is rendered (
Its inhabitants were descendants of Ham (
Ethiopia is spoken of in prophecy (
The chief officer or prime minister of state of Candace (q.v.),
queen of Ethiopia. He was converted to Christianity through the
instrumentality of Philip (
The wife of Moses (
Happily conquering, the mother of Timothy, a believing Jewess,
but married to a Greek (
Literally bed-keeper or chamberlain, and not necessarily in all
cases one who was mutilated, although the practice of employing
such mutilated persons in Oriental courts was common (
A good journey, a female member of the church at Philippi. She
was one who laboured much with Paul in the gospel. He exhorts
her to be of one mind with Syntyche (
Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush,
whence Greek Euphrates, meaning “sweet water.” The Assyrian name
means “the stream,” or “the great stream.” It is generally
called in the Bible simply “the river” (
The Euphrates is first mentioned in
It is by far the largest and most important of all the rivers of Western Asia. From its source in the Armenian mountains to the Persian Gulf, into which it empties itself, it has a course of about 1,700 miles. It has two sources, (1) the Frat or Kara-su (i.e., “the black river”), which rises 25 miles north-east of Erzeroum; and (2) the Muradchai (i.e., “the river of desire”), which rises near Ararat, on the northern slope of Ala-tagh. At Kebban Maden, 400 miles from the source of the former, and 270 from that of the latter, they meet and form the majestic stream, which is at length joined by the Tigris at Koornah, after which it is called Shat-el-Arab, which runs in a deep and broad stream for above 140 miles to the sea. It is estimated that the alluvium brought down by these rivers encroaches on the sea at the rate of about one mile in thirty years.
South-east billow, the name of the wind which blew in the
Adriatic Gulf, and which struck the ship in which Paul was
wrecked on the coast of Malta (
Fortunate, (
A “publisher of glad tidings;” a missionary preacher of the
gospel (
Life; living, the name given by Adam to his wife (
The period following sunset with which the Jewish day began
(
Eternal, applied to God (
(
Merodach’s man, the son and successor of Nebuchadnezzar, king of
Babylon (
Is expressly forbidden (
Of Christ (
(
(
(1.) Of the kingdom of Israel. In the time of Pekah,
Tiglath-pileser II. carried away captive into Assyria (
After the destruction of Samaria (B.C. 720) by Shalmaneser and
Sargon (q.v.), there was a general deportation of the Israelites
into Mesopotamia and Media (
(2.) Of the kingdom of the two tribes, the kingdom of Judah.
Nebuchadnezzar, in the fourth year of Jehoiakim (
In B.C. 588, after the revolt of Zedekiah (q.v.), there was a
second general deportation of Jews by Nebuchadnezzar (
In B.C. 582 occurred the last and final deportation. The
entire number Nebuchadnezzar carried captive was 4,600 heads of
families with their wives and children and dependants (
When Cyrus granted permission to the Jews to return to their
own land (
Large numbers had, however, settled in the land of Babylon, and formed numerous colonies in different parts of the kingdom. Their descendants very probably have spread far into Eastern lands and become absorbed in the general population. (See JUDAH, KINGDOM OF; CAPTIVITY.)
The great deliverance wrought for the children of Isreal when
they were brought out of the land of Egypt with “a mighty hand
and with an outstretched arm” (
The time of their sojourning in Egypt was, according to
The chronology of the “sojourning” is variously estimated. Those who adopt the longer term reckon thus:
| Years
|
| From the descent of Jacob into Egypt to the
| death of Joseph 71
|
| From the death of Joseph to the birth of
| Moses 278
|
| From the birth of Moses to his flight into
| Midian 40
|
| From the flight of Moses to his return into
| Egypt 40
|
| From the return of Moses to the
Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt. They reckon thus:
| Years
|
| From Abraham’s arrival in Canaan to Isaac’s
| birth 25
|
| From Isaac’s birth to that of his twin sons
| Esau and Jacob 60
|
| From Jacob’s birth to the going down into
| Egypt 130
|
| (215)
|
| From Jacob’s going down into Egypt to the
| death of Joseph 71
|
| From death of Joseph to the birth of Moses 64
|
| From birth of Moses to the
During the forty years of Moses’ sojourn in the land of
Midian, the Hebrews in Egypt were being gradually prepared for
the great national crisis which was approaching. The plagues
that successively fell upon the land loosened the bonds by which
Pharaoh held them in slavery, and at length he was eager that
they should depart. But the Hebrews must now also be ready to
go. They were poor; for generations they had laboured for the
Egyptians without wages. They asked gifts from their neighbours
around them (
The terror-stricken Egyptians now urged the instant departure
of the Hebrews. In the midst of the Passover feast, before the
dawn of the 15th day of the month Abib (our April nearly), which
was to be to them henceforth the beginning of the year, as it
was the commencement of a new epoch in their history, every
family, with all that appertained to it, was ready for the
march, which instantly began under the leadership of the heads
of tribes with their various sub-divisions. They moved onward,
increasing as they went forward from all the districts of
Goshen, over the whole of which they were scattered, to the
common centre. Three or four days perhaps elapsed before the
whole body of the people were assembled at Rameses, and ready to
set out under their leader Moses (
From Rameses they journeyed to Succoth (
Under the direction of God the children of Israel went
“forward” from the camp “before Pi-hahiroth,” and the sea opened
a pathway for them, so that they crossed to the farther shore in
safety. The Egyptian host pursued after them, and, attempting to
follow through the sea, were overwhelmed in its returning
waters, and thus the whole military force of the Egyptians
perished. They “sank as lead in the mighty waters” (
Having reached the eastern shore of the sea, perhaps a little
way to the north of ‘Ayun Musa (“the springs of Moses”), there
they encamped and rested probably for a day. Here Miriam and the
other women sang the triumphal song recorded in
From ‘Ayun Musa they went on for three days through a part of
the barren “wilderness of Shur” (22), called also the
“wilderness of Etham” (
Their next camping-place was Elim (q.v.), where were twelve
springs of water and a grove of “threescore and ten” palm trees
(
After a time the children of Israel “took their journey from
Elim,” and encamped by the Red Sea (
From the eastern extremity of the Wady Feiran the line of
march now probably led through the Wady esh-Sheikh and the Wady
Solaf, meeting in the Wady er-Rahah, “the enclosed plain in
front of the magnificient cliffs of Ras Sufsafeh.” Here they
encamped for more than a year (
The different encampments of the children of Israel, from the
time of their leaving Egypt till they reached the Promised Land,
are mentioned in
It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.
Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means “departure” or “outgoing.” This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., “and these are the names”).
It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (2-12:36). (3.) Their journeyings from Egypt to Sinai (12:37-19:2). (4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, “a kingdom of priest and an holy nation” (19:3-ch. 40).
The time comprised in this book, from the death of Joseph to
the erection of the tabernacle in the wilderness, is about one
hundred and forty-five years, on the supposition that the four
hundred and thirty years (12:40) are to be computed from the
time of the promises made to Abraham (
The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses. The unanimous voice of tradition and all internal evidences abundantly support this opinion.
(
The power of casting out devils was conferred by Christ on his
apostles (
Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be “covered” by vicarious satisfaction.
The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God’s people, whereby he became “propitious” to them.
The idea of vicarious expiation runs through the whole Old Testament system of sacrifices. (See PROPITIATION.)
(Heb. ‘ain, meaning “flowing”), applied (1) to a fountain,
frequently; (2) to colour (
The expression (
The custom of painting the eyes is alluded to in
Grecized form of Hezekiah (
God will strengthen. (1.)
(2.) One of the great prophets, the son of Buzi the priest
(
Consists mainly of three groups of prophecies. After an account
of his call to the prophetical office (1-3:21), Ezekiel (1)
utters words of denunciation against the Jews (3:22-24), warning
them of the certain destruction of Jerusalem, in opposition to
the words of the false prophets (4:1-3). The symbolical acts, by
which the extremities to which Jerusalem would be reduced are
described in ch. 4, 5, show his intimate acquaintance with the
Levitical legislation. (See
(2.) Prophecies against various surrounding nations: against
the Ammonites (
(3.) Prophecies delivered after the destruction of Jerusalem
by Nebuchadnezzar: the triumphs of Israel and of the kingdom of
God on earth (
The closing visions of this book are referred to in the book
of Revelation (
It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (14:14) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (28:3).
Ezekiel’s prophecies are characterized by symbolical and allegorical representations, “unfolding a rich series of majestic visions and of colossal symbols.” There are a great many also of “symbolcal actions embodying vivid conceptions on the part of the prophet” (4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16, etc.) “The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book ‘a labyrith of the mysteries of God.’ It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty.”
Ezekiel is singular in the frequency with which he refers to
the Pentateuch (e.g.,
A separation, (
Treasure. (1.) One of the sons of Seir, the native princes,
“dukes,” of Mount Hor (
The giant’s backbone (so called from the head of a mountain
which runs out into the sea), an ancient city and harbour at the
north-east end of the Elanitic branch of the Red Sea, the Gulf
of Akabah, near Elath or Eloth (
Help. (1.) A priest among those that returned to Jerusalem under
Zerubabel (
(2.) The “scribe” who led the second body of exiles that
returned from Babylon to Jerusalem B.C. 459, and author of the
book of Scripture which bears his name. He was the son, or
perhaps grandson, of Seraiah (
In the seventh year of the reign of Artaxerxes Longimanus (see
DARIUS), he obtained leave to go up to Jerusalem and
to take with him a company of Israelites (
He was “a ready scribe in the law of Moses,” who “had prepared
his heart to seek the law of the Lord and to do it, and to teach
in Israel statutes and judgments.” “He is,” says Professor
Binnie, “the first well-defined example of an order of men who
have never since ceased in the church; men of sacred erudition,
who devote their lives to the study of the Holy Scriptures, in
order that they may be in a condition to interpret them for the
instruction and edification of the church. It is significant
that the earliest mention of the pulpit occurs in the history of
Ezra’s ministry (
For about fourteen years, i.e., till B.C. 445, we have no
record of what went on in Jerusalem after Ezra had set in order
the ecclesiastical and civil affairs of the nation. In that year
another distinguished personage, Nehemiah, appears on the scene.
After the ruined wall of the city had been built by Nehemiah,
there was a great gathering of the people at Jerusalem
preparatory to the dedication of the wall. On the appointed day
the whole population assembled, and the law was read aloud to
them by Ezra and his assistants (
This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions:
(1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years.
(2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra’s arrival there (7-10).
The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years.
There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (comp. 7:27, 28; 8:1, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra.
A title given to Ethan (
Help of Jehovah, the son of Chelub. He superintended, under
David, those who “did the work of the field for tillage” (
Applied in the New Testament to the traditions and speculations,
“cunningly devised fables”, of the Jews on religious questions
(
Means simply presence, as when it is recorded that Adam and Eve
hid themselves from the “face [R.V., ‘presence’] of the Lord
God” (
The Jews prayed with their faces toward the temple and
Jerusalem (
A harbour in the south of Crete, some 5 miles to the east of
which was the town of Lasea (
(Heb. ‘izabhonim), found seven times in
Faith is in general the persuasion of the mind that a certain
statement is true (
Faith is the result of teaching (
Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.
Temporary faith is that state of mind which is awakened in men (e.g., Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.
Saving faith is so called because it has eternal life inseparably connected with it. It cannot be better defined than in the words of the Assembly’s Shorter Catechism: “Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.”
The object of saving faith is the whole revealed Word of God.
Faith accepts and believes it as the very truth most sure. But
the special act of faith which unites to Christ has as its
object the person and the work of the Lord Jesus Christ (
This assent to or belief in the truth received upon the divine testimony has always associated with it a deep sense of sin, a distinct view of Christ, a consenting will, and a loving heart, together with a reliance on, a trusting in, or resting in Christ. It is that state of mind in which a poor sinner, conscious of his sin, flees from his guilty self to Christ his Saviour, and rolls over the burden of all his sins on him. It consists chiefly, not in the assent given to the testimony of God in his Word, but in embracing with fiducial reliance and trust the one and only Saviour whom God reveals. This trust and reliance is of the essence of faith. By faith the believer directly and immediately appropriates Christ as his own. Faith in its direct act makes Christ ours. It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.
Saving faith is a moral act, as it proceeds from a renewed
will, and a renewed will is necessary to believing assent to the
truth of God (
Faith is necessary to our salvation (
The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it. Faith rests immediately on, “Thus saith the Lord.” But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness. God’s word encourages and emboldens the sinner personally to transact with Christ as God’s gift, to close with him, embrace him, give himself to Christ, and take Christ as his. That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross. God is to be believed for his word’s sake, but also for his name’s sake.
Faith in Christ secures for the believer freedom from
condemnation, or justification before God; a participation in
the life that is in Christ, the divine life (
All who thus believe in Christ will certainly be saved (
The faith=the gospel (
As a designation of Christians, means full of faith, trustful,
and not simply trustworthy (
It is used also of God’s word or covenant as true and to be
trusted (
An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved.
The history of the Fall is recorded in
The effects of this first sin upon our first parents themselves were (1) “shame, a sense of degradation and pollution; (2) dread of the displeasure of God, or a sense of guilt, and the consequent desire to hide from his presence. These effects were unavoidable. They prove the loss not only of innocence but of original righteousness, and, with it, of the favour and fellowship of God. The state therefore to which Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels. He was entirely and absolutely ruined” (Hodge’s Theology).
But the unbelief and disobedience of our first parents brought not only on themselves this misery and ruin, it entailed also the same sad consequences on all their descendants. (1.) The guilt, i.e., liability to punishment, of that sin comes by imputation upon all men, because all were represented by Adam in the covenant of works (q.v.). (See IMPUTATION.)
(2.) Hence, also, all his descendants inherit a corrupt
nature. In all by nature there is an inherent and prevailing
tendency to sin. This universal depravity is taught by universal
experience. All men sin as soon as they are capable of moral
actions. The testimony of the Scriptures to the same effect is
most abundant (
(3.) This innate depravity is total: we are by nature “dead in
trespasses and sins,” and must be “born again” before we can
enter into the kingdom (
(4.) Resulting from this “corruption of our whole nature” is our absolute moral inability to change our nature or to obey the law of God.
Commenting on
On the monuments of Egypt are found representations of a deity in human form, piercing with a spear the head of a serpent. This is regarded as an illustration of the wide dissemination of the tradition of the Fall. The story of the “golden age,” which gives place to the “iron age”, the age of purity and innocence, which is followed by a time when man becomes a prey to sin and misery, as represented in the mythology of Greece and Rome, has also been regarded as a tradition of the Fall.
The expression, “Break up your fallow ground” (
Sorcerers or necormancers, who professed to call up the dead to
answer questions, were said to have a “familiar spirit” (
The first mentioned in Scripture was so grievous as to compel
Abraham to go down to the land of Egypt (
Famines were sent as an effect of God’s anger against a guilty
people (
A winnowing shovel by which grain was thrown up against the wind
that it might be cleansed from broken straw and chaff (
(
(1.)
(2.)
The sole fast required by the law of Moses was that of the great
Day of Atonement (q.v.),
The only other mention of a periodical fast in the Old
Testament is in
(1.) The fast of the fourth month, kept on the seventeenth day
of Tammuz, the anniversary of the capture of Jerusalem by the
Chaldeans; to commemorate also the incident recorded
(2.) The fast of the fifth month, kept on the ninth of Ab
(comp.
(3.) The fast of the seventh month, kept on the third of Tisri
(comp.
(4.) The fast of the tenth month (comp.
There was in addition to these the fast appointed by Esther (4:16).
Public national fasts on account of sin or to supplicate
divine favour were sometimes held. (1.)
There were also local fasts. (1.)
There are many instances of private occasional fasting (
In the lapse of time the practice of fasting was lamentably
abused (
(Heb. heleb) denotes the richest part of the animal, or the
fattest of the flock, in the account of Abel’s sacrifice (
It is used figuratively for a dull, stupid state of mind (
In
A name applied (1) to any ancestor (
Applied to God (
(2.) Believers are called God’s “sons” (
(Old A.S. faethm, “bosom,” or the outstretched arms), a span of
six feet (
(1.) A fatted animal for slaughter (
Is in the Old Testament used as a designation of true piety
(
A holy fear is enjoined also in the New Testament as a
preventive of carelessness in religion, and as an incentive to
penitence (
As a mark of hospitality (
Feasting was a part of the observances connected with the
offering up of sacrifices (
Happy, the Roman procurator of Judea before whom Paul “reasoned”
(
At the end of a two years’ term, Porcius Festus was appointed in the room of Felix (A.D. 60), who proceeded to Rome, and was there accused of cruelty and malversation of office by the Jews of Caesarea. The accusation was rendered nugatory by the influence of his brother Pallas with Nero. (See Josephus, Ant. xx. 8, 9.)
Drusilla, the daughter of Herod Agrippa, having been induced by Felix to desert her husband, the king of Emesa, became his adulterous companion. She was seated beside him when Paul “reasoned” before the judge. When Felix gave place to Festus, being “willing to do the Jews a pleasure,” he left Paul bound.
(1.) With God, consisting in the knowledge of his will (
(2.) Of saints with one another, in duties (
(Heb. gader),
There were in Palestine (1) cities, (2) unwalled villages, and
(3) villages with castles or towers (
The Hebrews found many fenced cities when they entered the
Promised Land (
Several of the kings of Israel and Judah distinguished themselves as fortifiers or “builders” of cities.
(
There were daily (
(1.) The septenary festivals were,
(a) The weekly Sabbath (
(b) The seventh new moon, or the feast of Trumpets (
(c) The Sabbatical year (
(d) The year of jubilee (
(2.) The great feasts were,
(a) The Passover. (b) The feast of Pentecost, or of weeks. (c) The feast of Tabernacles, or of ingathering.
On each of these occasions every male Israelite was commanded
“to appear before the Lord” (
These festivals, besides their religious purpose, had an important bearing on the maintenance among the people of the feeling of a national unity. The times fixed for their observance were arranged so as to interfere as little as possible with the industry of the people. The Passover was kept just before the harvest commenced, Pentecost at the conclusion of the corn harvest and before the vintage, the feast of Tabernacles after all the fruits of the ground had been gathered in.
(3.) The Day of Atonement, the tenth day of the seventh month
(
Of the post-Exilian festivals reference is made to the feast
of Dedication (
The successor of Felix (A.D. 60) as procurator of Judea (
(
(Heb. sadeh), a cultivated field, but unenclosed. It is applied
to any cultivated ground or pasture (
First mentioned in
Our Lord’s cursing the fig-tree near Bethany (
The fig-tree of Palestine (Ficus carica) produces two and
sometimes three crops of figs in a year, (1) the bikkurah, or
“early-ripe fig” (
Heb. hashukum, plur., joinings (
In
A worker in silver and gold (
A crucible, melting-pot (
The uniform rendering in the Authorized Version (marg. R.V.,
“cypress”) of berosh (
The precise kind of tree meant by the “green fir tree” (
(1.) For sacred purposes. The sacrifices were consumed by fire
(
Fire for a sacred purpose obtained otherwise than from the
altar was called “strange fire” (
The victims slain for sin offerings were afterwards consumed
by fire outside the camp (
(2.) For domestic purposes, such as baking, cooking, warmth,
etc. (
(3.) Punishment of death by fire was inflicted on such as were
guilty of certain forms of unchastity and incest (
(4.) In war, fire was used in the destruction of cities, as
Jericho (
Torches were sometimes carried by the soldiers in battle
(
(5.) Figuratively, fire is a symbol of Jehovah’s presence and
the instrument of his power (
God’s word is also likened unto fire (
The influence of the Holy Ghost is likened unto fire (
(
Used only in
From the Vulgate firmamentum, which is used as the translation
of the Hebrew raki’a. This word means simply “expansion.” It
denotes the space or expanse like an arch appearing immediately
above us. They who rendered raki’a by firmamentum regarded it
as a solid body. The language of Scripture is not scientific but
popular, and hence we read of the sun rising and setting, and
also here the use of this particular word. It is plain that it
was used to denote solidity as well as expansion. It formed a
division between the waters above and the waters below (
Sons enjoyed certain special privileges (
The “first-born of the poor” signifies the most miserable of
the poor (
The destruction of the first-born was the last of the ten
plagues inflicted on the Egyptians (
Menephtah is probably the Pharaoh whose first-born was slain. His son did not succeed or survive his father, but died early. The son’s tomb has been found at Thebes unfinished, showing it was needed earlier than was expected. Some of the records on the tomb are as follows: “The son whom Menephtah loves; who draws towards him his father’s heart, the singer, the prince of archers, who governed Egypt on behalf of his father. Dead.”
From the beginning the office of the priesthood in each family
belonged to the eldest son. But when the extensive plan of
sacrificial worship was introduced, requiring a company of men
to be exclusively devoted to this ministry, the primitive office
of the first-born was superseded by that of the Levites (
The laws concerning this redemption of the first-born of man
are recorded in
The first-born male of every clean animal was to be given up
to the priest for sacrifice (
But the first-born of unclean animals was either to be
redeemed or sold and the price given to the priest (
A peculiar sanctity was attached to the first-born both of man
and of cattle. God claimed that the first-born males of man and
of animals should be consecrated to him, the one as a priest
(
The first-fruits of the ground were offered unto God just as the first-born of man and animals.
The law required, (1.) That on the morrow after the Passover
Sabbath a sheaf of new corn should be waved by the priest before
the altar (
(2.) That at the feast of Pentecost two loaves of leavened
bread, made from the new flour, were to be waved in like manner
(
(3.) The feast of Tabernacles was an acknowledgement that the
fruits of the harvest were from the Lord (
(4.) Every individual, besides, was required to consecrate to
God a portion of the first-fruits of the land (
(5.) The law enjoined that no fruit was to be gathered from
newly-planted fruit-trees for the first three years, and that
the first-fruits of the fourth year were to be consecrated to
the Lord (
Called dag by the Hebrews, a word denoting great fecundity
(
Sidon is the oldest fishing establishment known in history.
Besides its literal sense (
Were used for catching fish (
Was prosecuted with great industry in the waters of Palestine.
It was from the fishing-nets that Jesus called his disciples
(
Two kinds of fishing-nets are mentioned in the New Testament:
(1.) The casting-net (
(2.) The drag-net or seine (
Fish were also caught by the fishing-hook (
(
(
In
(Heb., or rather Egyptian, ahu,
In
Heb. ashishah, (
Is the chosen symbol of the holiness of God (
(Heb. pishtah, i.e., “peeled”, in allusion to the fact that the
stalks of flax when dried were first split or peeled before
being steeped in water for the purpose of destroying the pulp).
This plant was cultivated from earliest times. The flax of Egypt
was destroyed by the plague of hail when it “was bolled”, i.e.,
was forming pods for seed (
David at the cave of Adullam thus addressed his persecutor Saul
(
The wool of a sheep, whether shorn off or still attached to the
skin (
In the Old Testament denotes (1) a particular part of the body
of man and animals (
In the New Testament, besides these it is also used to denote
the sinful element of human nature as opposed to the “Spirit”
(
This word also denotes the human nature of Christ (
A many-pronged fork used in the sacrificial services (
Abounds in all the plains and valleys of the wilderness of the
forty years’ wanderings. In
An event recorded in
Grain reduced to the form of meal is spoken of in the time of
Abraham (
Fine flour was offered by the poor as a sin-offering (
Very few species of flowers are mentioned in the Bible although
they abounded in Palestine. It has been calculated that in
Western Syria and Palestine from two thousand to two thousand
five hundred plants are found, of which about five hundred
probably are British wild-flowers. Their beauty is often alluded
to (
A musical instrument, probably composed of a number of pipes,
mentioned
In
Flutes were in common use among the ancient Egyptians.
Heb. zebub, (
Heb. ‘arob, the name given to the insects sent as a plague on
the land of Egypt (
(
Heb. belil, (
An enclosure for flocks to rest together (
Originally the Creator granted the use of the vegetable world
for food to man (
In the law of Moses there are special regulations as to the
animals to be used for food (
Food was prepared for use in various ways. The cereals were
sometimes eaten without any preparation (
Connected with a throne (
Of the Gentiles (
Mention is frequently made of the fords of the Jordan (
The practice common among Oriental nations of colouring the
forehead or impressing on it some distinctive mark as a sign of
devotion to some deity is alluded to in
The “jewel on thy forehead” mentioned in
In
A Gentile. Such as resided among the Hebrews were required by
the law to be treated with kindness (
John the Baptist went before our Lord in this character (
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all
the great primeval forests of Syria (
“The house of the forest of Lebanon (
Heb. horesh, denoting a thicket of trees, underwood, jungle,
bushes, or trees entangled, and therefore affording a safe
hiding-place. place. This word is rendered “forest” only in
Heb. pardes, meaning an enclosed garden or plantation. Asaph
is (
“The forest of the vintage” (
The forest is an image of unfruitfulness as contrasted with a
cultivated field (
One of the constituent parts of justification. In pardoning sin,
God absolves the sinner from the condemnation of the law, and
that on account of the work of Christ, i.e., he removes the
guilt of sin, or the sinner’s actual liability to eternal wrath
on account of it. All sins are forgiven freely (
In every form of it was sternly condemned by the Mosaic law
(
But this word is more frequently used in a symbolical than in
its ordinary sense. It frequently means a forsaking of God or a
following after idols (
Fortunate, a disciple of Corinth who visited Paul at Ephesus,
and returned with Stephanas and Achaicus, the bearers of the
apostle’s first letter to the Corinthians (
(Heb. ‘ain; i.e., “eye” of the water desert), a natural source
of living water. Palestine was a “land of brooks of water, of
fountains, and depths that spring out of valleys and hills”
(
These fountains, bright sparkling “eyes” of the desert, are remarkable for their abundance and their beauty, especially on the west of Jordan. All the perennial rivers and streams of the country are supplied from fountains, and depend comparatively little on surface water. “Palestine is a country of mountains and hills, and it abounds in fountains of water. The murmur of these waters is heard in every dell, and the luxuriant foliage which surrounds them is seen in every plain.” Besides its rain-water, its cisterns and fountains, Jerusalem had also an abundant supply of water in the magnificent reservoir called “Solomon’s Pools” (q.v.), at the head of the Urtas valley, whence it was conveyed to the city by subterrean channels some 10 miles in length. These have all been long ago destroyed, so that no water from the “Pools” now reaches Jerusalem. Only one fountain has been discovered at Jerusalem, the so-called “Virgins’s Fountains,” in the valley of Kidron; and only one well (Heb. beer), the Bir Eyub, also in the valley of Kidron, south of the King’s Gardens, which has been dug through the solid rock. The inhabitants of Jerusalem are now mainly dependent on the winter rains, which they store in cisterns. (See WELL.)
The perennial source from which the Pool of Siloam (q.v.) is supplied, the waters flowing in a copious stream to it through a tunnel cut through the rock, the actual length of which is 1,750 feet. The spring rises in a cave 20 feet by 7. A serpentine tunnel 67 feet long runs from it toward the left, off which the tunnel to the Pool of Siloam branches. It is the only unfailing fountain in Jerusalem.
The fountain received its name from the “fantastic legend” that here the virgin washed the swaddling-clothes of our Lord.
This spring has the singular characteristic of being intermittent, flowing from three to five times daily in winter, twice daily in summer, and only once daily in autumn. This peculiarity is accounted for by the supposition that the outlet from the reservoir is by a passage in the form of a siphon.
The arts of, referred to
(Heb. shu’al, a name derived from its digging or burrowing under
ground), the Vulpes thaleb, or Syrian fox, the only species of
this animal indigenous to Palestine. It burrows, is silent and
solitary in its habits, is destructive to vineyards, being a
plunderer of ripe grapes (
The proverbial cunning of the fox is alluded to in
(Heb. lebonah; Gr. libanos, i.e., “white”), an odorous resin
imported from Arabia (
This frankincense, or olibanum, used by the Jews in the temple services is not to be confounded with the frankincense of modern commerce, which is an exudation of the Norway spruce fir, the Pinus abies. It was probably a resin from the Indian tree known to botanists by the name of Boswellia serrata or thurifera, which grows to the height of forty feet.
The law of Moses pointed out the cases in which the servants of
the Hebrews were to receive their freedom (
A spontaneous gift (
(Heb. tsepharde’a, meaning a “marsh-leaper”). This reptile is
mentioned in the Old Testament only in connection with one of
the plagues which fell on the land of Egypt (
In the New Testament this word occurs only in
Occurs only in
(Heb. kerah, from its smoothness)
“Hoar frost” (Heb. kephor, so called from its covering the
ground) is mentioned in
In
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by
these Hebrew terms alone (
It is used metaphorically in a variety of forms (
The fruits of the Spirit (
(Heb. marhesheth, a “boiler”), a pot for boiling meat (
Almost every kind of combustible matter was used for fuel, such
as the withered stalks of herbs (
The word “full” is from the Anglo-Saxon fullian, meaning “to
whiten.” To full is to press or scour cloth in a mill. This art
is one of great antiquity. Mention is made of “fuller’s soap”
(
A spot near Jerusalem (
(Heb. borith mekabbeshim, i.e., “alkali of those treading
cloth”). Mention is made (
(1.) Of time (
Burying was among the Jews the only mode of disposing of corpses
(
The first traces of burning the dead are found in
To leave the dead unburied was regarded with horror (
In the earliest times of which we have record kinsmen carried
their dead to the grave (
Immediately after decease the body was washed, and then
wrapped in a large cloth (
As a rule the burial (q.v.) took place on the very day of the
death (
A stadium, a Greek measure of distance equal to 606 feet and 9
inches (
(1.) Chald. attun, a large furnace with a wide open mouth, at
the top of which materials were cast in (
(2.) Heb. kibshan, a smelting furnace (
(3.) Heb. kur, a refining furnace (
(4.) Heb. alil, a crucible; only used in
(5.) Heb. tannur, oven for baking bread (
(6.) Gr. kamnos, a furnace, kiln, or oven (
An opening in the ground made by the plough (
As attributed to God, is a figurative expression for dispensing
afflictive judgments (
Loathing, the son of Ebed, in whom the Shechemites “placed their
confidence” when they became discontented with Abimelech. He
headed the revolution, and led out the men of Shechem against
Abimelech; but was defeated, and fled to his own home (
A shaking, a hill, on the north side of which Joshua was buried
(
Gab Baitha, i.e., “the ridge of the house” = “the temple-mound,”
on a part of which the fortress of Antonia was built. This
“temple-mound” was covered with a tesselated “pavement” (Gr.
lithostroton, i.e., “stone-paved”). A judgement-seat (bema) was
placed on this “pavement” outside the hall of the “praetorium”
(q.v.), the judgment-hall (
Champion of God, used as a proper name to designate the angel
who was sent to Daniel (8:16) to explain the vision of the ram
and the he-goat, and to communicate the prediction of the
seventy weeks (
He announced also the birth of John the Baptist (
Fortune; luck. (1.) Jacob’s seventh son, by Zilpah, Leah’s
handmaid, and the brother of Asher (
The tribe of Gad during the march through the wilderness had
their place with Simeon and Reuben on the south side of the
tabernacle (
The portion allotted to the tribe of Gad was on the east of
Jordan, and comprehended the half of Gilead, a region of great
beauty and fertility (
This tribe was fierce and warlike; they were “strong men of
might, men of war for the battle, that could handle shield and
buckler, their faces the faces of lions, and like roes upon the
mountains for swiftness” (
(2.) A prophet who joined David in the “hold,” and at whose
advice he quitted it for the forest of Hareth (
The capital of the Roman province of Peraea. It stood on the summit of a mountain about 6 miles south-east of the Sea of Galilee. Mark (5:1) and Luke (8:26-39) describe the miracle of the healing of the demoniac (Matthew [8:28-34] says two demoniacs) as having been wrought “in the country of the Gadarenes,” thus describing the scene generally. The miracle could not have been wrought at Gadara itself, for between the lake and this town there is the deep, almost impassable ravine of the Hieromax (Jarmuk). It is identified with the modern village of Um-Keis, which is surrounded by very extensive ruins, all bearing testimony to the splendour of ancient Gadara.
“The most interesting remains of Gadara are its tombs, which dot the cliffs for a considerable distance round the city, chiefly on the north-east declivity; but many beautifully sculptured sarcophagi are scattered over the surrounding heights. They are excavated in the limestone rock, and consist of chambers of various dimensions, some more than 20 feet square, with recesses in the sides for bodies...The present inhabitants of Um-Keis are all troglodytes, ‘dwelling in tombs,’ like the poor maniacs of old, and occasionally they are almost as dangerous to unprotected travellers.”
The inhabitants of Gadara, in Revised Version “Gerasenes” (
Fortunate, the representative of the tribe of Manasseh among the
twelve “spies” sent by Moses to spy the land (
Fortune (i.e., sent) of God, the representative of the tribe of
Zebulum among the twelve spies (
Lurking-place, one of the chief of the Nethinim, whose
descendants returned to Jerusalem under Zerubbabel (
(1.) A Macedonian, Paul’s fellow-traveller, and his host at
Corinth when he wrote his Epistle to the Romans (16:23). He with
his household were baptized by Paul (
(2.) A man of Derbe who accompanied Paul into Asia on his last journey to Jerusalem
(3.) A Christain of Asia Minor to whom John addressed his
third epistle (
Has been called the “Gallia” of the East, Roman writers calling its inhabitants Galli. They were an intermixture of Gauls and Greeks, and hence were called Gallo-Graeci, and the country Gallo-Graecia. The Galatians were in their origin a part of that great Celtic migration which invaded Macedonia about B.C. 280. They were invited by the king of Bithynia to cross over into Asia Minor to assist him in his wars. There they ultimately settled, and being strengthened by fresh accessions of the same clan from Europe, they overran Bithynia, and supported themselves by plundering neighbouring countries. They were great warriors, and hired themselves out as mercenary soldiers, sometimes fighting on both sides in the great battles of the times. They were at length brought under the power of Rome in B.C. 189, and Galatia became a Roman province B.C. 25.
This province of Galatia, within the limits of which these Celtic tribes were confined, was the central region of Asia Minor.
During his second missionary journey Paul, accompanied by
Silas and Timothy (
The genuineness of this epistle is not called in question. Its Pauline origin is universally acknowledged.
Occasion of. The churches of Galatia were founded by Paul
himself (
Time and place of writing. The epistle was probably written
very soon after Paul’s second visit to Galatia (
Contents of. The great question discussed is, Was the Jewish
law binding on Christians? The epistle is designed to prove
against the Jews that men are justified by faith without the
works of the law of Moses. After an introductory address (
The Epistle to the Galatians and that to the Romans taken together “form a complete proof that justification is not to be obtained meritoriously either by works of morality or by rites and ceremonies, though of divine appointment; but that it is a free gift, proceeding entirely from the mercy of God, to those who receive it by faith in Jesus our Lord.”
In the conclusion of the epistle (6:11) Paul says, “Ye see how
large a letter I have written with mine own hand.” It is implied
that this was different from his ordinary usage, which was
simply to write the concluding salutation with his own hand,
indicating that the rest of the epistle was written by another
hand. Regarding this conclusion, Lightfoot, in his Commentary on
the epistle, says: “At this point the apostle takes the pen from
his amanuensis, and the concluding paragraph is written with his
own hand. From the time when letters began to be forged in his
name (
Heb. helbenah, (
Heap of witness, the name of the pile of stones erected by Jacob
and Laban to mark the league of friendship into which they
entered with each other (
An inhabitant or native of Galilee. This word was used as a name
of contempt as applied to our Lord’s disciples (
This was also one of the names of reproach given to the early Christians. Julian the Apostate, as he is called, not only used the epithet himself when referring to Christ and his apostles, but he made it a law that no one should ever call the Christians by any other name.
Circuit. Solomon rewarded Hiram for certain services rendered
him by the gift of an upland plain among the mountains of
Naphtali. Hiram was dissatisfied with the gift, and called it
“the land of Cabul” (q.v.). The Jews called it Galil. It
continued long to be occupied by the original inhabitants, and
hence came to be called “Galilee of the Gentiles” (
It was the scene of some of the most memorable events of Jewish history. Galilee also was the home of our Lord during at least thirty years of his life. The first three Gospels are chiefly taken up with our Lord’s public ministry in this province. “The entire province is encircled with a halo of holy associations connected with the life, works, and teachings of Jesus of Nazareth.” “It is noteworthy that of his thirty-two beautiful parables, no less than ninteen were spoken in Galilee. And it is no less remarkable that of his entire thirty-three great miracles, twenty-five were wrought in this province. His first miracle was wrought at the wedding in Cana of Galilee, and his last, after his resurrection, on the shore of Galilee’s sea. In Galilee our Lord delivered the Sermon on The Mount, and the discourses on ‘The Bread of Life,’ on ‘Purity,’ on ’Forgiveness,’ and on ‘Humility.’ In Galilee he called his first disciples; and there occurred the sublime scene of the Transfiguration” (Porter’s Through Samaria).
When the Sanhedrin were about to proceed with some plan for
the condemnation of our Lord (
The Galilean accent differed from that of Jerusalem in being
broader and more guttural (
(
This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad. Its surface is 682 feet below the level of the Mediterranean. Its depth is from 80 to 160 feet. The Jordan enters it 10 1/2 miles below the southern extremity of the Huleh Lake, or about 26 1/2 miles from its source. In this distance of 26 1/2 miles there is a fall in the river of 1,682 feet, or of more than 60 feet to the mile. It is 27 miles east of the Mediterranean, and about 60 miles north-east of Jerusalem. It is of an oval shape, and abounds in fish.
Its present appearance is thus described: “The utter loneliness and absolute stillness of the scene are exceedingly impressive. It seems as if all nature had gone to rest, languishing under the scorching heat. How different it was in the days of our Lord! Then all was life and bustle along the shores; the cities and villages that thickly studded them resounded with the hum of a busy population; while from hill-side and corn-field came the cheerful cry of shepherd and ploughman. The lake, too, was dotted with dark fishing-boats and spangled with white sails. Now a mournful, solitary silence reigns over sea and shore. The cities are in ruins!”
This sea is chiefly of interest as associated with the public
ministry of our Lord. Capernaum, “his own city” (
“The Sea of Galilee is indeed the cradle of the gospel. The subterranean fires of nature prepared a lake basin, through which a river afterwards ran, keeping its waters always fresh. In this basin a vast quantity of shell-fish swarmed, and multiplied to such an extent that they formed the food of an extraordinary profusion of fish. The great variety and abundance of the fish in the lake attracted to its shores a larger and more varied population than existed elsewhere in Palestine, whereby this secluded district was brought into contact with all parts of the world. And this large and varied population, with access to all nations and countries, attracted the Lord Jesus, and induced him to make this spot the centre of his public ministry.”
(1) Heb. mererah, meaning “bitterness” (
(2.) Heb. rosh. In
(3.) Gr. chole (
(1.) Heb. ‘attik (
(2.) Heb. rahit (
Heaps, (
The elder brother of Seneca the philosopher, who was tutor and
for some time minister of the emperor Nero. He was “deputy”,
i.e., proconsul, as in Revised Version, of Achaia, under the
emperor Claudius, when Paul visited Corinth (
Heb. ‘ets, meaning “a tree” (
Reward of God. (1.) A chief of the tribe of Manasseh at the
census at Sinai (
(2.) The son of rabbi Simeon, and grandson of the famous rabbi Hillel. He was a Pharisse, and therefore the opponent of the party of the Sadducees. He was noted for his learning, and was president of the Sanhedrim during the regins of Tiberius, Caligula, and Claudius, and died, it is said, about eighteen years before the destruction of Jerusalem.
When the apostles were brought before the council, charged
with preaching the resurrection of Jesus, as a zealous Pharisee
Gamaliel councelled moderation and calmness. By a reference to
well-known events, he advised them to “refrain from these men.”
If their work or counsel was of man, it would come to nothing;
but if it was of God, they could not destroy it, and therefore
ought to be on their guard lest they should be “found fighting
against God” (
(1.) Of children (
(2.) Public games, such as were common among the Greeks and
Romans, were foreign to the Jewish institutions and customs.
Reference, however, is made to such games in two passages (
(3.) Among the Greeks and Romans games entered largely into their social life.
(a) Reference in the New Testament is made to gladiatorial
shows and fights with wild beasts (
(b) Allusion is frequently made to the Grecian gymnastic
contests (
(
Weaned the leader of one of the priestly courses (
A rent or opening in a wall (
Mentioned in Scripture, of Eden (
The “king’s garden” mentioned
Gardens were surrounded by hedges of thorns (
Scabby; itch. (1.) One of David’s warriors (
(2.) A hill near Jerusalem (
(
(Heb. shum, from its strong odour), mentioned only once (
(1.) Heb. ‘otsar, a treasure; a store of goods laid up, and
hence also the place where they are deposited (
(2.) Heb. mezev, a cell, storeroom (
Overlay with stones (
In
(1.) Heb. matstsab, a station; a place where one stands (
(2.) Heb. netsib, a prefect, superintendent; hence a military
post (
(3.) Heb. matstsebah, properly a monumental column; improperly
rendered pl. “garrisons” in
(1.) Of cities, as of Jerusalem (
(2.) Of royal palaces (
(3.) Of the temple of Solomon (
(4.) Tombs (
(5.) Prisons (
(6.) Caverns (
(7.) Camps (
The materials of which gates were made were,
(1.) Iron and brass (
(2.) Stones and pearls (
(3.) Wood (
At the gates of cities courts of justice were frequently held,
and hence “judges of the gate” are spoken of (
A wine-vat, one of the five royal cities of the Philistines
(
Wine-press of the well, a town of Lower Galilee, about 5 miles
from Nazareth; the birthplace of Jonah (
Press of the pomegranate. (1.) A Levitical city in the tribe of
Dan (
(2.) Another city of the same name in Manasseh, west of the
Jordan (
A name derived from “Golan” (q.v.), one of the cities of refuge
in the territory of Manasseh (
Called also Azzah, which is its Hebrew name (
It is noticed on monuments as early as B.C. 1600. Its small port is now called el-Mineh.
The hill, (
A line (or natural boundary, as a mountain range). (1.) A tract
in the land of Edom south of the Dead Sea (
(2.) A Phoenician city, not far from the sea coast, to the
north of Beyrout (
An important Phoenician text, referring to the temple of Baalath, on a monument of Yehu-melek, its king (probably B.C. 600), has been discovered.
(
A valiant man, (
Cisterns, (rendered “pits,”
Made great by Jehovah. (1.) the son of Jeduthum (
A walled place, (
The fortress; a fortified place, a town in the plain (shephelah)
of Judah (
An epithet applied to Josabad, one of David’s warriors at Ziklag
(
A wall. (1.) A city in the mountains or hill country of Judah
(
(2.)
(3.) A town apparently in Benjamin (
Valley of vision, Elisha’s trusted servant (
He afterwards appeared before king Joram, to whom he recounted
the great deeds of his master (
(originally Ge bene Hinnom; i.e., “the valley of the sons of
Hinnom”), a deep, narrow glen to the south of Jerusalem, where
the idolatrous Jews offered their children in sacrifice to
Molech (
Circles; regions, a place in the border of Benjamin (
Jehovah has made perfect. (1.) The son of Shaphan, and one of
the Levites of the temple in the time of Jehoiakim (
(2.) The son of Hilkiah, who accompanied Shaphan with the
tribute-money from Zedekiah to Nebuchadnezzar, and was the
bearer at the same time of a letter from Jeremiah to the Jewish
captives at Babylon (
In
The Hebrews seem to have reckoned time by the generation. In
the time of Abraham a generation was an hundred years, thus:
The five books of Moses were collectively called the Pentateuch, a word of Greek origin meaning “the five-fold book.” The Jews called them the Torah, i.e., “the law.” It is probable that the division of the Torah into five books proceeded from the Greek translators of the Old Testament. The names by which these several books are generally known are Greek.
The first book of the Pentateuch (q.v.) is called by the Jews Bereshith, i.e., “in the beginning”, because this is the first word of the book. It is generally known among Christians by the name of Genesis, i.e., “creation” or “generation,” being the name given to it in the LXX. as designating its character, because it gives an account of the origin of all things. It contains, according to the usual computation, the history of about two thousand three hundred and sixty-nine years.
Genesis is divided into two principal parts. The first part (1-11) gives a general history of mankind down to the time of the Dispersion. The second part presents the early history of Israel down to the death and burial of Joseph (12-50).
There are five principal persons brought in succession under our notice in this book, and around these persons the history of the successive periods is grouped, viz., Adam (1-3), Noah (4-9), Abraham (10-25:18), Isaac (25:19-35:29), and Jacob (36-50).
In this book we have several prophecies concerning Christ (3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses. Under divine guidance he may indeed have been led to make use of materials already existing in primeval documents, or even of traditions in a trustworthy form that had come down to his time, purifying them from all that was unworthy; but the hand of Moses is clearly seen throughout in its composition.
A garden of riches. (1.) A town of Naphtali, called Chinnereth
(
(2.) The Lake of Gennesaret, the Grecized form of CHINNERETH (q.v.). (See GALILEE, SEA OF.)
(Heb., usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.
In the New Testament the Greek word Hellenes, meaning
literally Greek (as in
Theft, the son of Hadad, of the Edomitish royal family. He was
brought up in Pharaoh’s household. His mother was a sister of
Tahpenes, the king of Egypt’s wife, mentioned in
Grain. (1.) The son of Bela and grandson of Benjamin (
(2.) The father of Ehud the judge (
(3.) The father of Shimei, who so grossly abused David (
A bean, probably of the carob tree, the smallest weight, and
also the smallest piece of money, among the Hebrews, equal to
the twentieth part of a shekel (
A region; lodging-place, a very ancient town and district in the
south border of Palestine, which was ruled over by a king named
Abimelech (
=Gerasa, identified with the modern Khersa, “over against
Galilee,” close to the lake. This was probably the scene of the
miracle,
A mountain of Samaria, about 3,000 feet above the Mediterranean.
It was on the left of the valley containing the ancient town of
Shechem (q.v.), on the way to Jerusalem. It stood over against
Mount Ebal, the summits of these mountains being distant from
each other about 2 miles (
Josephus relates (Ant. 11:8, 2-4) that Sanballat built a
temple for the Samaritans on this mountain, and instituted a
priesthood, as rivals to those of the Jews at Jerusalem. This
temple was destroyed after it had stood two hundred years. It
was afterwards rebuilt by Herod the Great. There is a Samaritan
tradition that it was the scene of the incident recorded in
Expulsion. (1.) The eldest son of Levi (
(2.) The elder of the two sons of Moses born to him in Midian
(
(3.) A descendant of Phinehas who returned with Ezra from
Babylon (
(4.) The son of Manasseh (
=Ger’shom expulsion, the eldest of Levi’s three sons (
In the wilderness the sons of Gershon had charge of the
fabrics of the tabernacle when it was moved from place to place,
the curtains, veils, tent-hangings (
Or Gashmu, firmness, probably chief of the Arabs south of
Palestine, one of the enemies of the Jews after the return from
Babylon (
Bridge, the name of a district or principality of Syria near
Gilead, between Mount Hermon and the Lake of Tiberias (
(1.) The inhabitants of Geshur. They maintained friendly
relations with the Israelites on the east of Jordan (
(2.) Another aboriginal people of Palestine who inhabited the
south-west border of the land. Geshuri in
Oil-press, the name of an olive-yard at the foot of the Mount of
Olives, to which Jesus was wont to retire (
A precipice, an ancient royal Canaanitish city (
An old Saxon word equivalent to soul or spirit. It is the
translation of the Hebrew nephesh_ and the Greek _pneuma, both
meaning “breath,” “life,” “spirit,” the “living principle” (
(1.) Heb. nephilim, meaning “violent” or “causing to fall” (
(2.) Heb. rephaim, a race of giants (
In
(3.) Heb. ‘Anakim (
(4.) Heb. ‘emin, a warlike tribe of the ancient Canaanites.
They were “great, and many, and tall, as the Anakims” (
(5.) Heb. Zamzummim (q.v.),
(6.) Heb. gibbor (
A height, a city of the Philistines in the territory of Dan,
given to the Kohathites (
A hill or hill-town, “of Benjamin” (
(
(
(
Hill-city, “one of the royal cities, greater than Ai, and all
the men thereof were mighty” (
A deputation of the Gibeonites, with their allies from three
other cities (
The most remarkable incident connected with this city was the
victory Joshua gained over the kings of Palestine (
This place is again brought into notice as the scene of a
battle between the army of Ish-bosheth under Abner and that of
David led by Joab. At the suggestion of Abner, to spare the
effusion of blood twelve men on either side were chosen to
decide the battle. The issue was unexpected; for each of the men
slew his fellow, and thus they all perished. The two armies then
engaged in battle, in which Abner and his host were routed and
put to flight (
Soon after the death of Absalom and David’s restoration to his
throne his kingdom was visited by a grievous famine, which was
found to be a punishment for Saul’s violation (
Here, “at the great stone,” Amasa was put to death by Joab (
Soon after he came to the throne, Solomon paid a visit of
state to Gibeon, there to offer sacrifices (
Called also Jerubbaal (
Heb. raham = “parental affection,”
(1.) An gratuity (
(2.) An oblation or proppitatory gift (
(3.) A bribe to a judge to obtain a favourable verdict (
(4.) Simply a thing given (
The giving of presents entered largely into the affairs of
common life in the East. The nature of the presents was as
various as were the occasions: food (
(Gr. charismata), gifts supernaturally bestowed on the early
Christians, each having his own proper gift or gifts for the
edification of the body of Christ. These were the result of the
extraordinary operation of the Spirit, as on the day of
Pentecost. They were the gifts of speaking with tongues, casting
out devils, healing, etc. (
A stream. (1.) One of the four rivers of Eden (
(2.) The only natural spring of water in or near Jerusalem is
the “Fountain of the Virgin” (q.v.), which rises outside the
city walls on the west bank of the Kidron valley. On the
occasion of the approach of the Assyrian army under Sennacherib,
Hezekiah, in order to prevent the besiegers from finding water,
“stopped the upper water course of Gihon, and brought it
straight down to the west side of the city of David” (
In the upper part of the Tyropoeoan valley there are two pools
still existing, the first, called Birket el-Mamilla, to the west
of the Jaffa gate; the second, to the south of the first, called
Birket es-Sultan. It is the opinion of some that the former was
the “upper” and the latter the “lower” Pool of Gihon (
Boiling spring, a mountain range, now Jebel Fukua’, memorable as
the scene of Saul’s disastrous defeat by the Philistines. Here
also his three sons were slain, and he himself died by his own
hand (
Hill of testimony, (
The region of Gilead abounded in spices and aromatic gums, which
were exported to Egypt and Tyre (
The Hebrew name of this balm was tsori. The tree yielding
this medicinal oil was probably the Balsamodendron opobalsamum
of botanists, and the Amyris opobalsamum of Linnaeus. It is an
evergreen, rising to the height of about 14 feet. The oil or
resin, exuding through an orifice made in its bark in very small
quantities, is esteemed of great value for its supposed
medicinal qualities. (See BALM.) It may be noted that
Coverdale’s version reads in
Rolling. (1.) From the solemn transaction of the reading of the
law in the valley of Shechem between Ebal and Gerizim the
Israelites moved forward to Gilgal, and there made a permanent
camp (
(2.) The place in “the plains of Jericho,” “in the east border
of Jericho,” where the Israelites first encamped after crossing
the Jordan (
(3.) A place, probably in the hill country of Ephraim, where
there was a school of the prophets (
Exile, a city in the south-west part of the hill-country of
Judah (
A place fertile in sycamores, a city in the plain of Judah, the
villages of which were seized by the Philistines (
A trap. (1.)
(2.)
(1.) Heb. hagor, a girdle of any kind worn by soldiers (
(2.) Heb. ‘ezor, something “bound,” worn by prophets (
(3.) Heb. mezah, a “band,” a girdle worn by men alone (
(4.) Heb. ‘abnet, the girdle of sacerdotal and state officers
(
(5.) Heb. hesheb, the “curious girdle” (
The common girdle was made of leather (
The girdle was a symbol of strength and power (
Girdles were used as purses or pockets (
Dwelling in clayey soil, the descendants of the fifth son of
Canaan (
(
Two wine-presses, (
A native of the Philistine city of Gath (
A stringed instrument of music. This word is found in the titles
of
A name given to Hashem, an inhabitant of Gizoh, a place
somewhere in the mountains of Judah (
Was known to the Egyptians at a very early period of their
national history, at least B.C. 1500. Various articles both
useful and ornamental were made of it, as bottles, vases, etc. A
glass bottle with the name of Sargon on it was found among the
ruins of the north-west palace of Nimroud. The Hebrew word
zekukith (
The corners of fields were not to be reaped, and the sheaf
accidentally left behind was not to be fetched away, according
to the law of Moses (
An Old English name for the common kite, mentioned only in
(1.) To make glorious, or cause so to appear (
(2.) Spoken of God to “shew forth his praise” (
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and
hence honour (
(2.) Honour, dignity (
(3.) Splendour, brightness, majesty (
(4.) The glorious moral attributes, the infinite perfections
of God (
(5.) The bliss of heaven (
(6.) The phrase “Give glory to God” (
(
Heb. harak, meaning “to grate the teeth”, (
Only in
(Heb. malmad, only in
In
(1.) Heb. ‘ez, the she-goat (
(2.) Heb. ‘attud, only in plural; rendered “rams” (
(3.) Heb. gedi, properly a kid. Its flesh was a delicacy among
the Hebrews (
(4.) Heb. sa’ir, meaning the “shaggy,” a hairy goat, a he-goat
(
(5.) Heb. tsaphir, a he-goat of the goats (
(6.) Heb. tayish, a “striker” or “butter,” rendered “he-goat”
(
(7.) Heb. ‘azazel (q.v.), the “scapegoat” (
(8.) There are two Hebrew words used to denote the
undomesticated goat:, Yael, only in plural mountain goats (
Goats are mentioned in the New Testament in
Several varieties of the goat were familiar to the Hebrews.
They had an important place in their rural economy on account of
the milk they afforded and the excellency of the flesh of the
kid. They formed an important part of pastoral wealth (
A lowing, a place near Jerusalem, mentioned only in
A pit, a place mentioned in
A laver or trough for washing garments. In
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the
Divine Being. It is the rendering (1) of the Hebrew ’El, from
a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim.
The singular form, Eloah, is used only in poetry. The plural
form is more commonly used in all parts of the Bible, The Hebrew
word Jehovah (q.v.), the only other word generally employed to
denote the Supreme Being, is uniformly rendered in the
Authorized Version by “LORD,” printed in small capitals. The
existence of God is taken for granted in the Bible. There is
nowhere any argument to prove it. He who disbelieves this truth
is spoken of as one devoid of understanding (
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that “verily there is a God that judgeth in the earth.”
The attributes of God are set forth in order by Moses in
God’s attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
(
The whole of practical piety (
In Hebrew the participle of the verb gaal, “to redeem.” It is
rendered in the Authorized Version “kinsman,”
(1.) A Reubenite (
(2.) The name of the leader of the hostile party described in
It has been supposed to be the name of a district in the wild north-east steppes of Central Asia, north of the Hindu-Kush, now a part of Turkestan, a region about 2,000 miles north-east of Nineveh.
Exile, a city of Bashan (
(1.) Heb. zahab, so called from its yellow colour (
(2.) Heb. segor, from its compactness, or as being enclosed or
treasured up; thus precious or “fine gold” (
(3.) Heb. paz, native or pure gold (
(4.) Heb. betzer, “ore of gold or silver” as dug out of the
mine (
(5.) Heb. kethem, i.e., something concealed or separated (
(6.) Heb. haruts, i.e., dug out; poetic for gold (
Gold was known from the earliest times (
In
(
(
The common name of the spot where Jesus was crucified. It is
interpreted by the evangelists as meaning “the place of a skull”
(
Great. (1.) A famous giant of Gath, who for forty days openly
defied the armies of Israel, but was at length slain by David
with a stone from a sling (
(2.) In
Complete; vanishing. (1.) The daughter of Diblaim, who (probably in vision only) became the wife of Hosea (1:3).
(2.) The eldest son of Japheth, and father of Ashkenaz,
Riphath, and Togarmah (
Submersion, one of the five cities of the plain of Siddim (q.v.)
which were destroyed by fire (
Boughs of, were to be carried in festive procession on the first
day of the feast of Tabernacles (
In man is not a mere passive quality, but the deliberate preference of right to wrong, the firm and persistent resistance of all moral evil, and the choosing and following of all moral good.
A perfection of his character which he exercises towards his
creatures according to their various circumstances and relations
(
A tree from the wood of which Noah was directed to build the ark
(
(1.) A district in Egypt where Jacob and his family settled, and
in which they remained till the Exodus (
(2.) A district in Palestine (
(3.) A town in the mountains of Judah (
A word of Anglo-Saxon origin, and meaning “God’s spell”, i.e.,
word of God, or rather, according to others, “good spell”, i.e.,
good news. It is the rendering of the Greek evangelion, i.e.,
“good message.” It denotes (1) “the welcome intelligence of
salvation to man as preached by our Lord and his followers. (2.)
It was afterwards transitively applied to each of the four
histories of our Lord’s life, published by those who are
therefore called ‘Evangelists’, writers of the history of the
gospel (the evangelion). (3.) The term is often used to express
collectively the gospel doctrines; and ‘preaching the gospel’ is
often used to include not only the proclaiming of the good
tidings, but the teaching men how to avail themselves of the
offer of salvation, the declaring of all the truths, precepts,
promises, and threatenings of Christianity.” It is termed “the
gospel of the grace of God” (
The central fact of Christian preaching was the intelligence
that the Saviour had come into the world (
There are four historical accounts of the person and work of
Christ: “the first by Matthew, announcing the Redeemer as the
promised King of the kingdom of God; the second by Mark,
declaring him ‘a prophet, mighty in deed and word’; the third by
Luke, of whom it might be said that he represents Christ in the
special character of the Saviour of sinners (
Date. The Gospels were all composed during the latter part of the first century, and there is distinct historical evidence to show that they were used and accepted as authentic before the end of the second century.
Mutual relation. “If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6. Looking only at the general result, it may be said that of the contents of the synoptic Gospels [i.e., the first three Gospels] about two-fifths are common to the three, and that the parts peculiar to one or other of them are little more than one-third of the whole.”
Origin. Did the evangelists copy from one another? The opinion is well founded that the Gospels were published by the apostles orally before they were committed to writing, and that each had an independent origin. (See MATTHEW, GOSPEL OF.)
(1.) Jonah’s gourd (
(2.) Wild gourds (
See PROVIDENCE.
(
(1.) Heb. nagid, a prominent, conspicuous person, whatever his
capacity: as, chief of the royal palace (
(2.) Heb. nasi, raised; exalted. Used to denote the chiefs of
families (
(3.) Heb. pakid, an officer or magistrate. It is used of the
delegate of the high priest (
(4.) Heb. shallit, one who has power, who rules (
(5.) Heb. aluph, literally one put over a thousand, i.e., a
clan or a subdivision of a tribe. Used of the “dukes” of Edom
(
(6.) Heb. moshel, one who rules, holds dominion. Used of many
classes of rulers (
(7.) Heb. sar, a ruler or chief; a word of very general use.
It is used of the chief baker of Pharaoh (
(8.) Pehah, whence pasha, i.e., friend of the king;
adjutant; governor of a province (
(9.) The Chaldean word segan is applied to the governors of
the Babylonian satrapies (
In the New Testament there are also different Greek words rendered thus.
(1.) Meaning an ethnarch (
(2.) The procurator of Judea under the Romans (
(3.) Steward (
(4.) Governor of the feast (
(5.) A director, i.e., helmsman; Lat. gubernator, (
A region in Central Asia to which the Israelites were carried
away captive (
(1.) Of form or person (
An expression not used in Scripture, but employed (1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. These are the Word, Sacraments, and Prayer.
(2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc.
The process of inoculating fruit-trees (
Used, in
The fruit of the vine, which was extensively cultivated in
Palestine. Grapes are spoken of as “tender” (
(1.) Heb. hatsir, ripe grass fit for mowing (
(2.) Heb. deshe’, green grass (
The dry stalks of grass were often used as fuel for the oven
(
Belongs to the class of neuropterous insects called Gryllidae. This insect is not unknown in Palestine.
In
A network of brass for the bottom of the great altar of
sacrifice (
Among the ancient Hebrews graves were outside of cities in the
open field (
There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah.
(1.) Heb. hatsabh.
(2.) Heb. harush.
(3.) Heb. haqaq.
(4.) Heb. pasal points rather to the sculptor’s or the
carver’s art (
(5.) Pathah refers to intaglio work, the cutting and engraving
of precious stones (
(6.) Heret. In
Only in
Hellenists, Greek-Jews; Jews born in a foreign country, and thus
did not speak Hebrew (
Orginally consisted of the four provinces of Macedonia, Epirus,
Achaia, and Peleponnesus. In
Moses makes mention of Greece under the name of Javan (
The cities of Greece were the special scenes of the labours of the apostle Paul.
Found only in the New Testament, where a distinction is observed
between “Greek” and “Grecian” (q.v.). The former is (1) a Greek
by race (
The word “Grecians” in
(
(
Party-coloured, as goats (
(1.) Heb. ‘asherah, properly a wooden image, or a pillar
representing Ashtoreth, a sensual Canaanitish goddess, probably
usually set up in a grove (
The LXX. have rendered asherah in
(2.) Heb. ‘eshel (
(3.) The Heb. word ‘elon, uniformly rendered in the Authorized
Version by “plain,” properly signifies a grove or plantation. In
the Revised Version it is rendered, pl., “oaks” (
(1.) Heb. tabbah (properly a “cook,” and in a secondary sense
“executioner,” because this office fell to the lot of the cook
in Eastern countries), the bodyguard of the kings of Egypt (
(2.) Heb. rats, properly a “courier,” one whose office was to
run before the king’s chariot (
(3.) Heb. mishmereth, one who watches (
In the New Testament (
The spare room on the upper floor of an Eastern dwelling (
A whelp, a place near Ibleam where Jehu’s servants overtook and
mortally wounded king Ahaziah (
Sojourn of Baal, a place in Arabia (
Heb. tsinnor, (
In
Embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.
Were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: “When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised.” The third chapter is a sublime song dedicated “to the chief musician,” and therefore intended apparently to be used in the worship of God. It is “unequalled in majesty and splendour of language and imagery.”
The passage in 2:4, “The just shall live by his faith,” is
quoted by the apostle in
An Old English word for breastplate. In
God is the habitation of his people, who find rest and safety in
him (
The united stream, or, according to others, with beautiful
banks, the name of a river in Assyria, and also of the district
through which it flowed (
There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.
The darksome hill, one of the peaks of the long ridge of
el-Kolah, running out of the Ziph plateau, “on the south of
Jeshimon” (i.e., of the “waste”), the district to which one
looks down from the plateau of Ziph (
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king
who defeated the Midianites (
(2.) Another Edomite king (
(3.) One of “the king’s seed in Edom.” He fled into Egypt,
where he married the sister of Pharaoh’s wife (
Hadad, sharp, (a different name in Hebrew from the preceding),
one of the sons of Ishmael (
Hadad is help; called also Hadarezer, Adod is his help, the king
of Zobah. Hanun, the king of the Ammonites, hired among others
the army of Hadadezer to assist him in his war against David.
Joab, who was sent against this confederate host, found them in
double battle array, the Ammonities toward their capital of
Rabbah, and the Syrian mercenaries near Medeba. In the battle
which was fought the Syrians were scattered, and the Ammonites
in alarm fled into their capital. After this Hadadezer went
north “to recover his border” (
(composed of the names of two Syrian idols), the name of a place
in the valley of Megiddo. It is alluded to by the prophet
Zechariah (12:11) in a proverbial expression derived from the
lamentation for Josiah, who was mortally wounded near this place
(
Adod, brave(?). (1.) A son of Ishmael (
(2.) One of the Edomitish kings (
It is probable that in these cases Hadar may be an error simply of transcription for Hadad.
Adod is his help, the name given to Hadadezer (
New, a city in the valley of Judah (
Myrtle, the Jewish name of Esther (q.v.),
New, one of the towns in the extreme south of Judah (
That which is out of sight, a Greek word used to denote the
state or place of the dead. All the dead alike go into this
place. To be buried, to go down to the grave, to descend into
hades, are equivalent expressions. In the LXX. this word is the
usual rendering of the Hebrew sheol, the common receptacle of
the departed (
In
In
Pointed, a place in the tribe of Benjamin near Lydda, or Lod,
and Ono (
Resting, an Ephraimite; the father of Amasa, mentioned in
Is exalted. (1.) The son of Tou, king of Hamath, sent by his
father to congratulate David on his victory over Hadarezer, king
of Syria (
(2.) The fifth son of Joktan, the founder of an Arab tribe
(
(3.) One who was “over the tribute;” i.e., “over the levy.” He
was stoned by the Israelites after they had revolted from
Rehoboam (
The name of a country (
Or Emerods, bleeding piles known to the ancient Romans as
mariscae, but more probably malignant boils of an infectious and
fatal character. With this loathsome and infectious disease the
men of Ashdod were smitten by the hand of the Lord. This
calamity they attributed to the presence of the ark in their
midst, and therefore they removed it to Gath (
A handle as of a dagger (
Flight, or, according to others, stranger, an Egyptian, Sarah’s
handmaid (
Ishmael afterwards established himself in the wilderness of
Paran, where he married an Egyptian (
“Hagar” allegorically represents the Jewish church (
Or Hagarite. (1.) One of David’s mighty men (
(2.) Used of Jaziz (
(3.) In the reign of Saul a great war was waged between the
trans-Jordanic tribes and the Hagarites (
Subsequently the “Hagarenes,” still residing in the land on
the east of Jordan, entered into a conspiracy against Israel
(comp.
Festive, one of the twelve so-called minor prophets. He was the
first of the three (Zechariah, his contemporary, and Malachi,
who was about one hundred years later, being the other two)
whose ministry belonged to the period of Jewish history which
began after the return from captivity in Babylon. Scarcely
anything is known of his personal history. He may have been one
of the captives taken to Babylon by Nebuchadnezzar. He began his
ministry about sixteen years after the Return. The work of
rebuilding the temple had been put a stop to through the
intrigues of the Samaritans. After having been suspended for
fifteen years, the work was resumed through the efforts of
Haggai and Zechariah (
Consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.
Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,
(1.) The second prophecy (1-9), which was delivered a month after the first.
(2.) The third prophecy (10-19), delivered two months and three days after the second; and
(3.) The fourth prophecy (20-23), delivered on the same day as the third.
These discourses are referred to in
Festive; the dancer, a wife of David and the mother of Adonijah
(
The holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., “Writings.” It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE.)
In the New Testament (
A salutation expressive of a wish for the welfare of the person
addressed; the translation of the Greek Chaire, “Rejoice”
(
Frozen rain-drops; one of the plagues of Egypt (
(1.) The Egyptians let the hair of their head and beard grow
only when they were in mourning, shaving it off at other times.
“So particular were they on this point that to have neglected it
was a subject of reproach and ridicule; and whenever they
intended to convey the idea of a man of low condition, or a
slovenly person, the artists represented him with a beard.”
Joseph shaved himself before going in to Pharoah (
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.
(3.) Among the Greeks the custom in this respect varied at
different times, as it did also among the Romans. In the time of
the apostle, among the Greeks the men wore short hair, while
that of the women was long (
(4.) Among the Hebrews the natural distinction between the
sexes was preserved by the women wearing long hair (
Baldness disqualified any one for the priest’s office (
Elijah is called a “hairy man” (
Long hair is especially noticed in the description of
Absalom’s person (
In times of affliction the hair was cut off (
The thorn, the head of one of the courses of the priests (
A district of Media to which captive Israelites were transported
by the Assyrian kings (
Smooth; bald, a hill at the southern extremity of Canaan (
Full of hollows, a town in the highlands of Judah (
(Gr. aule,
Praise, the name given to the group of
There is also another group called “The Great Hallel,”
comprehending
Praise ye Jehovah, frequently rendered “Praise ye the LORD,”
stands at the beginning of ten of the psalms (106, 111-113, 135,
146-150), hence called “hallelujah psalms.” From its frequent
occurrence it grew into a formula of praise. The Greek form of
the word (alleluia) is found in
To render sacred, to consecrate (
Lame on the feet (
Warm, hot, and hence the south; also an Egyptian word meaning
“black”, the youngest son of Noah (
One of the most important facts recorded in
The race of Ham were the most energetic of all the descendants of Noah in the early times of the post-diluvian world.
(of Persian origin), magnificent, the name of the vizier (i.e.,
the prime minister) of the Persian king Ahasuerus (
Fortress, the capital of one of the kingdoms of Upper Syria of
the same name, on the Orontes, in the valley of Lebanon, at the
northern boundary of Palestine (
Hamath, now Hamah, had an Aramaean population, but Hittite
monuments discovered there show that it must have been at one
time occupied by the Hittites. It was among the conquests of the
Pharaoh Thothmes III. Its king, Tou or Toi, made alliance with
David (
The kingdom of Hamath comprehended the great plain lying on
both banks of the Orontes from the fountain near Riblah to
Assamea on the north, and from Lebanon on the west to the desert
on the east. The “entrance of Hamath” (
Fortress of Zobah, (
Warm springs, one of the “fenced cities” of Naphtali (
Father of Haman, designated usually “the Agagite” (
The king’s, the father of Jerahmeel, mentioned in
(1.) Heb. pattish, used by gold-beaters (
(2.) Heb. makabah, a stone-cutter’s mallet (
(3.) Heb. halmuth, a poetical word for a workman’s hammer,
found only in
(4.) Heb. mappets, rendered “battle-axe” in
The queen, the daughter of Machir and sister of Gilead (
Warm springs. (1.) A town in the tribe of Asher, near Zidon
(
(2.) A Levitical city of Naphtali (
Warm springs, a Levitical city of Naphtali (
See BAAL-HAMON.
Multitude, a name figuratively assigned to the place in which
the slaughter and burial of the forces of Gog were to take place
(
Multitude of Gog, the name of the valley in which the
slaughtered forces of Gog are to be buried (
He-ass, a Hivite from whom Jacob purchased the plot of ground in
which Joseph was afterwards buried (
Spared, one of the sons of Pharez, son of Judah (
Kinsman of the dew, the daughter of Jeremiah of Libnah, wife of
king Josiah, and mother of king Jehoahaz (
Whom God has graciously given, the cousin of Jeremiah, to whom
he sold the field he possessed in Anathoth, before the siege of
Jerusalem (
Merciful. (1.) A Benjamite (
God has graciously given, a tower in the wall of Jerusalem (
God has gratified me, or is gracious. (1.) One of the sons of
Heman (
Jehovah has given. (1.) A chief of the tribe of Benjamin (
Called by Galen “the instrument of instruments.” It is the
symbol of human action (
The right hand denoted the south, and the left the north (
A measure of four fingers, equal to about four inches (
Only once in Authorized Version (
Servant (
(
A place in Egypt mentioned only in
(as a punishment), a mark of infamy inflicted on the dead bodies
of criminals (
Hanging (as a curtain). (1.) Heb. masak, (a) before the
entrance to the court of the tabernacle (
(2.) Heb. kelaim, tapestry covering the walls of the
tabernacle (
(3.) Heb. bottim (
Favour, grace, one of the wives of Elkanah the Levite, and the
mother of Samuel (
Grace of God. (1.) A chief of the tribe of Manasseh (
Graciously given. (1.) The son and successor of Nahash, king of
Moab. David’s messengers, sent on an embassy of condolence to
him to Rabbah Ammon, his capital, were so grossly insulted that
he proclaimed war against Hanun. David’s army, under the command
of Joab, forthwith crossed the Jordan, and gained a complete
victory over the Moabites and their allies (
(2.)
Mountainous land, a province of Assyria (
Fright; fear, the twenty-fifth station of the Israelites in
their wanderings (
(1.) Heb. haran; i.e., “mountaineer.” The eldest son of Terah,
brother of Abraham and Nahor, and father of Lot, Milcah, and
Iscah. He died before his father (
(2.) Heb. haran, i.e., “parched;” or probably from the
Accadian charana, meaning “a road.” A celebrated city of Western
Asia, now Harran, where Abram remained, after he left Ur of the
Chaldees, till his father Terah died (
(3.) The son of Caleb of Judah (
(a Persian word meaning “ass-driver”), one of the seven eunuchs
or chamberlains of king Ahasuerus (
(Heb. ‘arnebeth) was prohibited as food according to the Mosaic
law (
There are two species in Syria, (1) the Lepus Syriacus or Syrian hare, which is like the English hare; and (2) the Lepus Sinaiticus, or hare of the desert. No rabbits are found in Syria.
Thicket, a wood in the mountains of Judah where David hid when
pursued by Saul (
Zeal of Jehovah, (
Fever, one of the Nethinim (
Flat-nosed. (1.) The head of the second course of priests (
Autumnal rain. (1.)
(1.) Heb. zonah (
It has been attempted to show that Rahab, usually called a
“harlot” (
Jephthah’s mother is called a “strange woman” (
In the time of Solomon harlots appeared openly in the streets,
and he solemnly warns against association with them (
To commit fornication is metaphorically used for to practice
idolatry (
(2.) Heb. nokriyah, the “strange woman” (
In the New Testament the Greek pornai, plural, “harlots,”
occurs in
A chief of the tribe of Asher (
(1.) Heb. ‘asar, “to bind;” hence the act of fastening animals
to a cart (
(2.) An Old English word for “armour;” Heb. neshek (
(3.) Heb. shiryan, a coat of mail (
(4.) The children of Israel passed out of Egypt “harnessed”
(
Palpitation, a fountain near which Gideon and his army encamped
on the morning of the day when they encountered and routed the
Midianites (
An epithet applied to two of David’s heroes (
(
(Heb. kinnor), the national instrument of the Hebrews. It was
invented by Jubal (
In Solomon’s time harps were made of almug-trees (
(Heb. harits), a tribulum or sharp threshing sledge; a frame
armed on the under side with rollers or sharp spikes (
Heb. verb sadad, to harrow a field, break its clods (
Worker or enchanter, one of the Nethinim (
(Heb. ‘ayal), a stag or male deer. It is ranked among the clean
animals (
Elevated, (
A native of Hariph; an epithet given to Shephatiah, one of those
who joined David at Ziklag (
Eager, the father of Meshullemeth, the wife of king Manasseh (
The season for gathering grain or fruit. On the 16th day of Abib
(or April) a handful of ripe ears of corn was offered as a
first-fruit before the Lord, and immediately after this the
harvest commenced (
Favoured by Jehovah, one of the sons of Pedaiah (
Bristling or hated, a Benjamite (
Regarded by Jehovah. (1.) Merarite Levite (
(1.)
Consideration in judging, stood at Ezra’s left hand when he read
the law (
Fatness, the thirtieth halting-place of the Israelites during
their wanderings in the wilderness, not far from Mount Hor (
Intelligent. (1.) A Levite of the family of Merari (
Ibid., a descendant of David (
Opulent. (1.)
Poverty, “keeper of the wardrobe,” i.e., of the sacerdotal
vestments (
Uncovered, one of the Nethinim (
Chald. karb’ela, (
Verity, one of the eunuchs or chamberlains in the palace of
Ahasuerus (
Terror, son of Othniel (
Captured, one of the Nethinim (
Exploration, one of the temple porters or janitors (
Among the works of the flesh (
Assembled. (1.) A priest who returned with Zerubbabel (
Cave-land, mentioned only in
A harbour (
The sand region. (1.) A land mentioned in
(2.) A district in Arabia-Felix. It is uncertain whether the
tribe gave its name to this region or derived its name from it,
and whether it was originally a Cushite (
(3.) One of the sons of Cush (
(4.) A son of Joktan (
Hamlets of the enlightener a district in the east of Jordan.
(1.) Jair, the son of Manasseh, took some villages of Gilead and
called them by this name (
(2.) Again, it is said that Jair “took all the tract of
Argob,” and called it Bashanhavoth-jair (
(Heb. netz, a word expressive of strong and rapid flight, and
hence appropriate to the hawk). It is an unclean bird (
Properly so called, was not in use among the Hebrews; straw was
used instead. They cut the grass green as it was needed. The
word rendered “hay” in
Whom God beholds, an officer of Ben-hadad II., king of Syria,
who ultimately came to the throne, according to the word of the
Lord to Elijah (
Village of Addar, a place in the southern boundary of Palestine
(
Village of fountains, a place on the north-east frontier of
Palestine (
Village of fortune, a city on the south border of Judah (
Village of the midway, a place near Hamath in the confines of
Hauran (
Court of death, the third son of Joktan, and a region in
Arabia-Felix settled by him (
Village or enclosure of the jackal, a city on the south border
of Judah (
Village of the horse, the same as Sansannah, one of Solomon’s
“chariot cities” (
Heb. luz, (
Villages, probably the name of the temporary villages in which
the nomad Avites resided (
Fenced enclosures consisting of “a low wall of stones in which
thick bundles of thorny acacia are inserted, the tangled
branches and long needle-like spikes forming a perfectly
impenetrable hedge around the encampment” of tents and cattle
which they sheltered. Such like enclosures abound in the
wilderness of Paran, which the Israelites entered after leaving
Sinai (
Pruning of the palm, the original name of the place afterwards
called ENGEDI (q.v.),
Vision, one of the sons of Nahor (
Enclosed; fortified. (1.) A stronghold of the Canaanites in the
mountains north of Lake Merom (
(2.) A city in the south of Judah (
(3.) A district in Arabia (
(4.) “Kerioth and Hezron” (
New Hazor, a city in the south of Judah (
(Heb. kishshurim), properly girdles or belts for the waist (
Not in common use among the Hebrews. It is first mentioned in
When Joshua took the city of Ai (
According to the Bible, the heart is the centre not only of
spiritual activity, but of all the operations of human life.
“Heart” and “soul” are often used interchangeably (
The heart is the “home of the personal life,” and hence a man
is designated, according to his heart, wise (
The heart is also the seat of the conscience (
The process of salvation begins in the heart by the believing
reception of the testimony of God, while the rejection of that
testimony hardens the heart (
Heb. ah (
Heb. kiyor (
Heb. moqed (
Heb. yaqud (
Heb. hamor, (
Heb. ‘arar, (
(Heb. plural goyum). At first the word goyim denoted generally
all the nations of the world (
The corresponding Greek word in the New Testament, ethne,
has similar shades of meaning. In
(1.) Definitions. The phrase “heaven and earth” is used to
indicate the whole universe (
(a) The firmament, as “fowls of the heaven” (
(b) The starry heavens (
(c) “The heaven of heavens,” or “the third heaven” (
(2.) Meaning of words in the original,
(a) The usual Hebrew word for “heavens” is shamayim, a
plural form meaning “heights,” “elevations” (
(b) The Hebrew word marom is also used (
(c) Heb. galgal, literally a “wheel,” is rendered “heaven” in
(d) Heb. shahak, rendered “sky” (
(e) Heb. rakia is closely connected with (d), and is rendered
“firmamentum” in the Vulgate, whence our “firmament” (
(3.) Metaphorical meaning of term.
(4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.
(a) Christ calls it his “Father’s house” (
(b) It is called “paradise” (
(c) “The heavenly Jerusalem” (
(d) The “kingdom of heaven” (
(e) The “eternal kingdom” (2 Pet. 1:11).
(f) The “eternal inheritance” (
(g) The “better country” (
(h) The blessed are said to “sit down with Abraham, Isaac, and
Jacob,” and to be “in Abraham’s bosom” (
In heaven the blessedness of the righteous consists in the
possession of “life everlasting,” “an eternal weight of glory”
(
Heb. terumah, (
Passing over. (1.) Son of Beriah and grandson of Asher (
(2.) The Kenite (
(3.)
(4.) A Benjamite (
(5.) A Gadite (5:13). (See EBER.)
A name applied to the Israelites in Scripture only by one who is
a foreigner (
Derivation. (1.) The name is derived, according to some, from
Eber (
(2.) Others trace the name of a Hebrew root-word signifying
“to pass over,” and hence regard it as meaning “the man who
passed over,” viz., the Euphrates; or to the Hebrew word meaning
“the region” or “country beyond,” viz., the land of Chaldea.
This latter view is preferred. It is the more probable origin of
the designation given to Abraham coming among the Canaanites as
a man from beyond the Euphrates (
(3.) A third derivation of the word has been suggested, viz.,
that it is from the Hebrew word ’abhar, “to pass over,” whence
’ebher, in the sense of a “sojourner” or “passer through” as
distinct from a “settler” in the land, and thus applies to the
condition of Abraham (
The language of the Hebrew nation, and that in which the Old
Testament is written, with the exception of a few portions in
Chaldee. In the Old Testament it is only spoken of as “Jewish”
(
It is one of the class of languages called Semitic, because they were chiefly spoken among the descendants of Shem.
When Abraham entered Canaan it is obvious that he found the language of its inhabitants closely allied to his own. Isaiah (19:18) calls it “the language of Canaan.” Whether this language, as seen in the earliest books of the Old Testament, was the very dialect which Abraham brought with him into Canaan, or whether it was the common tongue of the Canaanitish nations which he only adopted, is uncertain; probably the latter opinion is the correct one. For the thousand years between Moses and the Babylonian exile the Hebrew language underwent little or no modification. It preserves all through a remarkable uniformity of structure. From the first it appears in its full maturity of development. But through intercourse with Damascus, Assyria, and Babylon, from the time of David, and more particularly from the period of the Exile, it comes under the influence of the Aramaic idiom, and this is seen in the writings which date from this period. It was never spoken in its purity by the Jews after their return from Babylon. They now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly became the predominant element in the national language.
The Hebrew of the Old Testament has only about six thousand words, all derived from about five hundred roots. Hence the same word has sometimes a great variety of meanings. So long as it was a living language, and for ages after, only the consonants of the words were written. This also has been a source of difficulty in interpreting certain words, for the meaning varies according to the vowels which may be supplied. The Hebrew is one of the oldest languages of which we have any knowledge. It is essentially identical with the Phoenician language. (See MOABITE STONE.) The Semitic languages, to which class the Hebrew and Phoenician belonged, were spoken over a very wide area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from the Mediterranean to the borders of Assyria, and from the mountains of Armenia to the Indian Ocean. The rounded form of the letters, as seen in the Moabite stone, was probably that in which the ancient Hebrew was written down to the time of the Exile, when the present square or Chaldean form was adopted.
One whose parents are both Hebrews (
(
(1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.
(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul’s companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul’s; but we may at least argue with Calvin that there can be no difficulty in the way of “embracing it without controversy as one of the apostolical epistles.”
(3.) Date and place of writing. It was in all probability
written at Rome, near the close of Paul’s two years’
imprisonment (
(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (13:23).
(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a “shadow” of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.
(6.) It consists of two parts: (a) doctrinal (1-10:18), (b) and practical (10:19-ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.
A community; alliance. (1.) A city in the south end of the
valley of Eshcol, about midway between Jerusalem and Beersheba,
from which it is distant about 20 miles in a straight line. It
was built “seven years before Zoan in Egypt” (
In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869.
One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called “Abraham’s oak.” (See OAK.)
(2.) The third son of Kohath the Levite (
(3.)
(4.) A town in the north border of Asher (
Eunuch, had charge of the harem of Ahasuerus (
Heb. ‘eglah, (
Heb. parah (
Under the patriarchs the property of a father was divided among
the sons of his legitimate wives (
Rust, (
Place of abundance, a place on the east of Jordan and west of
the Euphrates where David gained a great victory over the Syrian
army (
Fatness, a town of the tribe of Asher (
Fat; i.e., “fertile”, (
Wordly. (1.)
(2.)
Fatness, one of David’s warriors (
This world, (
A portion, (
A stroke, great-grandson of Asher (
Exchange, a city on the north border of Naphtali (
Strong, or loin (?) (1.) One of Judah’s posterity (
(2.) One of David’s warriors (
Elevation, father of Joseph in the line of our Lord’s ancestry
(
Smooth-tongued, one of the chief priests in the time of Joiakim
(
Smoothness, a town of Asher, on the east border (
Plot of the sharp blades, or the field of heroes, (
Derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered:
(1.) Sheol, occurring in the Old Testament sixty-five times.
This word sheol is derived from a root-word meaning “to ask,”
“demand;” hence insatiableness (
In thirty-one cases in the Authorized Version this word is
rendered “hell,” the place of disembodied spirits. The
inhabitants of sheol are “the congregation of the dead” (
Sheol is described as deep (
(2.) The Greek word hades of the New Testament has the same
scope of signification as sheol of the Old Testament. It is a
prison (
The righteous and the wicked are separated. The blessed dead
are in that part of hades called paradise (
(3.) Gehenna, in most of its occurrences in the Greek New
Testament, designates the place of the lost (
(Heb. kob’a), a cap for the defence of the head (
Strong, father of Eliab, who was “captain of the children of
Zebulun” (
(Heb. ‘ezer ke-negdo; i.e., “a help as his counterpart” = a help
suitable to him), a wife (
(
Of a garment, the fringe of a garment. The Jews attached much
importance to these, because of the regulations in
Faithful. (1.)
A Kenite (
(1.) Heb. rosh (
(2.) Heb. la’anah, generally rendered “wormwood” (q.v.),
Common in later times among the Jews in Palestine (
One of the cities of Mesopotamia destroyed by sennacherib (
Favour of Hadad, the name of a Levite after the Captivity (
See ENOCH.
A well or stream. (1.) A royal city of the Canaanites taken by Joshua (12:17).
(2.) The youngest son of Gilead (
(3.) The second son of Asher (
(4.) One of David’s heroes (
My delight is in her. (1.) The wife of Hezekiah and mother of
king Manasseh (
(2.) A symbolical name of Zion, as representing the Lord’s
favour toward her (
(1.) Heb. ‘eseb, any green plant; herbage (
(2.) Yarak, green; any green thing; foliage of trees (
(3.) Or, meaning “light” In
(4.) Merorim, plural, “bitter herbs,” eaten by the
Israelites at the Passover (
In Egypt herdsmen were probably of the lowest caste. Some of
Joseph’s brethren were made rulers over Pharaoh’s cattle (
Sun. (1.) “Mount Heres” (
(2.)
From a Greek word signifying (1) a choice, (2) the opinion
chosen, and (3) the sect holding the opinion. In the Acts of the
Apostles (5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without
reference to its character. Elsewhere, however, in the New
Testament it has a different meaning attached to it. Paul ranks
“heresies” with crimes and seditions (
Mercury, a Roman Christian to whom Paul sends greetings (
Mercury, a Roman Christian (
Mercury-born, at one time Paul’s fellow-labourer in Asia Minor,
who, however, afterwards abandoned him, along with one
Phygellus, probably on account of the perils by which they were
beset (
A peak, the eastern prolongation of the Anti-Lebanon range,
reaching to the height of about 9,200 feet above the
Mediterranean. It marks the north boundary of Palestine (
Our Lord and his disciples climbed this “high mountain apart” one day, and remained on its summit all night, “weary after their long and toilsome ascent.” During the night “he was transfigured before them; and his face did shine as the sun.” The next day they descended to Caesarea Philippi.
(
Son of Aristobulus and Bernice, and grandson of Herod the Great.
He was made tetrarch of the provinces formerly held by Lysanias
II., and ultimately possessed the entire kingdom of his
grandfather, Herod the Great, with the title of king. He put the
apostle James the elder to death, and cast Peter into prison
(
Herod’s son by Malthace (
(
The son of Herod Agrippa I. and Cypros. The emperor Claudius
made him tetrarch of the provinces of Philip and Lysanias, with
the title of king (
A Jewish political party who sympathized with (
(
A Christian at Rome whom Paul salutes and calls his “kinsman”
(
(
The son of Herod the Great and Cleopatra of Jerusalem. He was
“tetrarch” of Batanea, Iturea, Trachonitis, and Auranitis. He
rebuilt the city of Caesarea Philippi, calling it by his own
name to distinguish it from the Caesarea on the sea-coast which
was the seat of the Roman government. He married Salome, the
daughter of Herodias (
(
He was of a stern and cruel disposition. “He was brutish and a
stranger to all humanity.” Alarmed by the tidings of one “born
King of the Jews,” he sent forth and “slew all the children that
were in Bethlehem, and in all the coasts thereof, from two years
old and under” (
After his death his kingdom was divided among three of his sons. Of these, Philip had the land east of Jordan, between Caesarea Philippi and Bethabara, Antipas had Galilee and Peraea, while Archelaus had Judea and Samaria.
(
Intelligence, a city ruled over by Sihon, king of the Amorites
(
Fatness, a town in the south of Judah (
Dread, a descendant of Canaan, and the ancestor of the Hittites
(
Wrapped up, a place on the north border of Palestine. The “way
of Hethlon” (
Whom Jehovah has strengthened. (1.) Son of Ahaz (
On the death of Sargon and the accession of his son
Sennacherib to the throne of Assyria, Hezekiah refused to pay
the tribute which his father had paid, and “rebelled against the
king of Assyria, and served him not,” but entered into a league
with Egypt (
But Sennacherib dealt treacherously with Hezekiah (
The narrative of Hezekiah’s sickness and miraculous recovery
is found in
Vision, the father of Tabrimon, and grandfather of Ben-hadad,
king of Syria (
Swine or strong. (1.) The head of the seventeenth course of the
priests (
A Carmelite, one of David’s warriors (
Enclosed. (1.) One of the sons of Reuben (
Rejoicing of Jehovah, one of David’s thirty-seven guards (
Called by the Accadians id Idikla; i.e., “the river of Idikla”,
the third of the four rivers of Paradise (
Life of (i.e., from) God, a native of Bethel, who built (i.e.,
fortified) Jericho some seven hundred years after its
destruction by the Israelites. There fell on him for such an act
the imprecation of Joshua (6:26). He laid the foundation in his
first-born, and set up the gates in his youngest son (
Sacred city, a city of Phrygia, where was a Christian church
under the care of Epaphras (
In
An eminence, natural or artificial, where worship by sacrifice
or offerings was made (
Aaron was the first who was solemnly set apart to this office
(
(1.) The “robe” of the ephod, all of blue, of “woven work,”
worn immediately under the ephod. It was without seam or
sleeves. The hem or skirt was ornamented with pomegranates and
golden bells, seventy-two of each in alternate order. The
sounding of the bells intimated to the people in the outer court
the time when the high priest entered into the holy place to
burn incense before the Lord (
(2.) The “ephod” consisted of two parts, one of which covered
the back and the other the breast, which were united by the
“curious girdle.” It was made of fine twined linen, and
ornamented with gold and purple. Each of the shoulder-straps was
adorned with a precious stone, on which the names of the twelve
tribes were engraved. This was the high priest’s distinctive
vestment (
(3.) The “breastplate of judgment” (
(4.) The “mitre,” or upper turban, a twisted band of eight yards of fine linen coiled into a cap, with a gold plate in front, engraved with “Holiness to the Lord,” fastened to it by a ribbon of blue.
To the high priest alone it was permitted to enter the holy of
holies, which he did only once a year, on the great Day of
Atonement, for “the way into the holiest of all was not yet made
manifest” (
The office, dress, and ministration of the high priest were
typical of the priesthood of our Lord (
It is supposed that there were in all eighty-three high
priests, beginning with Aaron (B.C. 1657) and ending with
Phannias (A.D. 70). At its first institution the office of high
priest was held for life (but comp.
A raised road for public use. Such roads were not found in
Palestine; hence the force of the language used to describe the
return of the captives and the advent of the Messiah (
During their possession of Palestine the Romans constructed several important highways, as they did in all countries which they ruled.
Portion of Jehovah. (1.)
(6.) The high priest in the reign of Josiah (
(7.)
(1.) Heb. gib’eah, a curved or rounded hill, such as are common
to Palestine (
(2.) Heb. har, properly a mountain range rather than an
individual eminence (
(3.) Heb. ma’aleh in
(4.) In
Praising, a Pirathonite, father of the judge Abdon (
On the south of the Valley of Hinnom. It is so called from a tradition that the house of the high priest Caiaphas, when the rulers of the Jews resolved to put Christ to death, stood here.
Heb. ‘ayalah (
(Heb. tsir), that on which a door revolves. “Doors in the East
turn rather on pivots than on what we term hinges. In Syria, and
especially in the Hauran, there are many ancient doors,
consisting of stone slabs with pivots carved out of the same
piece inserted in sockets above and below, and fixed during the
building of the house” (
A deep, narrow ravine separating Mount Zion from the so-called
“Hill of Evil Counsel.” It took its name from “some ancient
hero, the son of Hinnom.” It is first mentioned in
The Jews associated with this valley these two ideas, (1) that
of the sufferings of the victims that had there been sacrificed;
and (2) that of filth and corruption. It became thus to the
popular mind a symbol of the abode of the wicked hereafter. It
came to signify hell as the place of the wicked. “It might be
shown by infinite examples that the Jews expressed hell, or the
place of the damned, by this word. The word Gehenna [the Greek
contraction of Hinnom] was never used in the time of Christ in
any other sense than to denote the place of future punishment.”
About this fact there can be no question. In this sense the word
is used eleven times in our Lord’s discourses (
High-born. (1.) Generally “Huram,” one of the sons of Bela (
(2.) Also “Huram” and “Horam,” king of Tyre. He entered into
an alliance with David, and assisted him in building his palace
by sending him able workmen, and also cedar-trees and fir-trees
from Lebanon (
(3.) The “master workman” whom Hiram sent to Solomon. He was
the son of a widow of Dan, and of a Tyrian father. In
A labourer employed on hire for a limited time (
To express contempt (
Palestine and Syria appear to have been originally inhabited by three different tribes. (1.) The Semites, living on the east of the isthmus of Suez. They were nomadic and pastoral tribes. (2.) The Phoenicians, who were merchants and traders; and (3.) the Hittites, who were the warlike element of this confederation of tribes. They inhabited the whole region between the Euphrates and Damascus, their chief cities being Carchemish on the Euphrates, and Kadesh, now Tell Neby Mendeh, in the Orontes valley, about six miles south of the Lake of Homs. These Hittites seem to have risen to great power as a nation, as for a long time they were formidable rivals of the Egyptian and Assyrian empires. In the book of Joshua they always appear as the dominant race to the north of Galilee.
Somewhere about the twenty-third century B.C. the Syrian confederation, led probably by the Hittites, arched against Lower Egypt, which they took possession of, making Zoan their capital. Their rulers were the Hyksos, or shepherd kings. They were at length finally driven out of Egypt. Rameses II. sought vengeance against the “vile Kheta,” as he called them, and encountered and defeated them in the great battle of Kadesh, four centuries after Abraham. (See JOSHUA.)
They are first referred to in Scripture in the history of
Abraham, who bought from Ephron the Hittite the field and the
cave of Machpelah (
They are afterwards mentioned in the usual way among the
inhabitants of the Promised Land (
After this there are few references to them in Scripture.
Mention is made of “Ahimelech the Hittite” (
The Hebrew merchants exported horses from Egypt not only for
the kings of Israel, but also for the Hittites (
One of the original tribes scattered over Palestine, from Hermon
to Gibeon in the south. The name is interpreted as “midlanders”
or “villagers” (
They are next mentioned during the Conquest (
An ancestor of the prophet Zephaniah (1:1).
(
Beloved, the Kenite, has been usually identified with Jethro
(q.v.),
Hiding-place, a place to the north of Damascus, to which Abraham
pursued Chedorlaomer and his confederates (
Majesty of Jehovah. (1.) One of the Levites who assisted Ezra in
expounding the law (
Partridge, one of the daughters of Zelophehad the Gileadite, to
whom portions were assigned by Moses (
Jehovah impels, the king of Hebron who joined the league against
Gibeon. He and his allies were defeated (
A fortress, the name given to David’s lurking-places (
In the highest sense belongs to God (
The third Person of the adorable Trinity.
His personality is proved (1) from the fact that the
attributes of personality, as intelligence and volition, are
ascribed to him (
His divinity is established (1) from the fact that the names
of God are ascribed to him (
The second or interior portion of the tabernacle. It was left in
total darkness. No one was permitted to enter it except the high
priest, and that only once a year. It contained the ark of the
covenant only (
One of the two portions into which the tabernacle was divided
(
The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or “sea” of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice.
Heap, the largest of dry measures, containing about 8 bushels or
1 quarter English = 10 ephahs (
“Half a homer,” a grain measure mentioned only in
(1.) Heb. ya’ar, occurs only
(2.) Nopheth, honey that drops (
(3.) Debash denotes bee-honey (
(4.) Tsuph, the cells of the honey-comb full of honey (
(5.) “Wild honey” (
Canaan was a “land flowing with milk and honey” (
(Heb. tsaniph) a tiara round the head (
A cleft hoof as of neat cattle (
(1.) Heb. hah, a “ring” inserted in the nostrils of animals to
which a cord was fastened for the purpose of restraining them (
(2.) Hakkah, a fish “hook” (
(3.) Vav, a “peg” on which the curtains of the tabernacle were
hung (
(4.) Tsinnah, a fish-hooks (
(5.) Mazleg, flesh-hooks (
(6.) Mazmeroth, pruning-hooks (
(7.) ‘Agmon (
One of the three main elements of Christian character (
Pugilist or client, one of the two sons of Eli, the high priest
(
I.e., PHARAOH-HOPHRA (called Apries by the Greek historian
Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah,
king of Judah (
Mountain. (1.) One of the mountains of the chain of Seir or
Edom, on the confines of Idumea (
(2.) One of the marks of the northern boundary of Palestine
(
Desert or mountain of the dried-up ground, a general name for
the whole mountain range of which Sinai was one of the summits
(
Consecrated, one of the fenced cities of Naphtali (
Cave-men, a race of Troglodytes who dwelt in the limestone caves
which abounded in Edom. Their ancestor was “Seir,” who probably
gave his name to the district where he lived. They were a branch
of the Hivites (
Banning; i.e., placing under a “ban,” or devoting to utter
destruction. After the manifestation of God’s anger against the
Israelites, on account of their rebellion and their murmurings
when the spies returned to the camp at Kadesh, in the wilderness
of Paran, with an evil report of the land, they quickly repented
of their conduct, and presumed to go up “to the head of the
mountain,” seeking to enter the Promised Land, but without the
presence of the Lord, without the ark of the convenant, and
without Moses. The Amalekites and the Canaanites came down and
“smote and discomfited them even unto Hormah” (
Trumpets were at first horns perforated at the tip, used for
various purposes (
Flasks or vessels were made of horn (
But the word is used also metaphorically to denote the
projecting corners of the altar of burnt offerings (
The word also denotes the peak or summit of a hill (
This word is used metaphorically also for strength (
Horns are also the symbol of royal dignity and power (
Heb. tsir’ah, “stinging”, (
Two caverns, a city of Moab to the south of the Arnon, built,
apparently, upon an eminence, and a place of some importance
(
The designation of Sanballat (
Always referred to in the Bible in connection with warlike
operations, except
A gate in the wall of Jerusalem, at the west end of the bridge,
leading from Zion to the temple (
Occurs only in
Heb. ba’al parash, “master of a horse.” The “horsemen” mentioned
Refuge. (1.) A place on the border of the tribe of Asher (
(2.) A Levite of the family of Merari (
Save now! or Save, we beseech, (
(
Salvation, the son of Beeri, and author of the book of
prophecies bearing his name. He belonged to the kingdom of
Israel. “His Israelitish origin is attested by the peculiar,
rough, Aramaizing diction, pointing to the northern part of
Palestine; by the intimate acquaintance he evinces with the
localities of Ephraim (5:1; 6:8, 9; 12:12; 14:6, etc.); by
passages like 1:2, where the kingdom is styled ‘the land’, and
7:5, where the Israelitish king is designated as ‘our’ king.”
The period of his ministry (extending to some sixty years) is
indicated in the superscription (
This book stands first in order among the “Minor Prophets.” “The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations.” This was the longest of the prophetic books written before the Captivity. Hosea prophesied in a dark and melancholy period of Israel’s history, the period of Israel’s decline and fall. Their sins had brought upon them great national disasters. “Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity.” He was a contemporary of Isaiah. The book may be divided into two parts, the first containing chapters 1-3, and symbolically representing the idolatry of Israel under imagery borrowed from the matrimonial relation. The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel. Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.
The second part, containing 4-14, is a summary of Hosea’s discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.
Quotations from Hosea are found in
As regards the style of this writer, it has been said that “each verse forms a whole for itself, like one heavy toll in a funeral knell.” “Inversions (7:8; 9:11, 13; 12: 8), anacolutha (9:6; 12:8, etc.), ellipses (9:4; 13:9, etc.), paranomasias, and plays upon words, are very characteristic of Hosea (8:7; 9:15; 10:5; 11:5; 12:11).”
Salvation. (1.) The original name of the son of Nun, afterwards
called Joshua (
(2.)
(3.) The last king of Israel. He conspired against and slew
his predecessor, Pekah (
An entertainer (
In warfare, a troop or military force. This consisted at first
only of infantry. Solomon afterwards added cavalry (
Saul was the first to form a standing army (
A person delivered into the hands of another as a security for
the performance of some promise, etc. (
The sun, moon, and stars are so designated (
To hamstring, i.e., sever the “tendon of Achilles” of the hinder
legs of captured horses (
First found in
With the ancient Hebrews the divisions of the day were
“morning, evening, and noon-day” (
An hour was the twelfth part of the day, reckoning from sunrise to sunset, and consequently it perpetually varied in length.
Till their sojourn in Egypt the Hebrews dwelt in tents. They
then for the first time inhabited cities (
The roofs of the dwelling-houses were flat, and are often
alluded to in Scripture (
Decreed, a town near Zebulun, not far from Jordan, on the border
of Naphtali (
Circle, the second son of Aram (
Weasel, a prophetess; the wife of Shallum. She was consulted
regarding the “book of the law” discovered by the high priest
Hilkiah (
(
His humiliation was necessary (1) to execute the purpose of
God (
A prominent Christian grace (
Christ has set us an example of humility (
Mentioned first in
War is referred to under the idea of hunting (
A hole, as of a viper, etc. (1.) A son of Caleb (
(2.) The husband of Miriam, Moses’ sister (
(3.) One of the five princes of Midian who were defeated and
slain by the Israelites under the command of Phinehas (
Linen-worker, one of David’s heroes, a native of the valley of
Mount Gaash (
I.e., the “house-band,” connecting and keeping together the
whole family. A man when betrothed was esteemed from that time a
husband (
One whose business it is to cultivate the ground. It was one of
the first occupations, and was esteemed most honourable (
Quick, “the Archite,” “the king’s friend” (
In
Occurs only
The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited.
One who puts on a mask and feigns himself to be what he is not;
a dissembler in religion. Our Lord severely rebuked the scribes
and Pharisees for their hypocrisy (
(Heb. ‘ezob; LXX. hyssopos), first mentioned in
Chosen, one of David’s sons (
People-waster, a city assigned to Manasseh (
Illustrious, the tenth judge of Israel (
Frequently mentioned (
When the tidings of the disastrous defeat of the Israelites in
the battle against the Philistines near to Mizpeh were carried
to Shiloh, the wife of Phinehas “was near to be delivered. And
when she heard the tidings that the ark of God was taken, and
that her father-in-law and her husband were dead, she bowed
herself and travailed” (
The capital of ancient Lycaonia. It was first visited by Paul
and Barnabas from Antioch-in-Pisidia during the apostle’s first
missionary journey (
Snares(?), a city near the west border of Zebulun (
(1.) Timely (
(2.) Lovely. The son of Zechariah (
(3.) Timely. The father of Ahinadab, who was one of Solomon’s
purveyors (
(4.) Lovely. A prophet of Judah who wrote the history of
Rehoboam and Abijah (
(5.) Lovely. The father of Berachiah, and grandfather of the
prophet Zechariah (
(1.) Heb. aven, “nothingness;” “vanity” (
(2.) ‘Elil, “a thing of naught” (
(3.) ‘Emah, “terror,” in allusion to the hideous form of idols
(
(4.) Miphletzeth, “a fright;” “horror” (
(5.) Bosheth, “shame;” “shameful thing” (
(6.) Gillulim, also a word of contempt, “dung;” “refuse”
(
(7.) Shikkuts, “filth;” “impurity” (
(8.) Semel, “likeness;” “a carved image” (
(9.) Tselem, “a shadow” (
(10.) Temunah, “similitude” (
(11.) ‘Atsab, “a figure;” from the root “to fashion,” “to
labour;” denoting that idols are the result of man’s labour
(
(12.) Tsir, “a form;” “shape” (
(13.) Matztzebah, a “statue” set up (
(14.) Hammanim, “sun-images.” Hamman is a synonym of Baal, the
sun-god of the Phoenicians (
(15.) Maskith, “device” (
(16.) Pesel, “a graven” or “carved image” (
(17.) Massekah, “a molten image” (
(18.) Teraphim, pl., “images,” family gods (penates)
worshipped by Abram’s kindred (
“Nothing can be more instructive and significant than this multiplicity and variety of words designating the instruments and inventions of idolatry.”
Image-worship or divine honour paid to any created object. Paul
describes the origin of idolatry in
The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.
(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.
(3.) Hero worship, the worship of deceased ancestors, or of heroes.
In Scripture, idolatry is regarded as of heathen origin, and
as being imported among the Hebrews through contact with heathen
nations. The first allusion to idolatry is in the account of
Rachel stealing her father’s teraphim (
The idolatry learned in Egypt was probably rooted out from among the people during the forty years’ wanderings; but when the Jews entered Palestine, they came into contact with the monuments and associations of the idolatry of the old Canaanitish races, and showed a constant tendency to depart from the living God and follow the idolatrous practices of those heathen nations. It was their great national sin, which was only effectually rebuked by the Babylonian exile. That exile finally purified the Jews of all idolatrous tendencies.
The first and second commandments are directed against
idolatry of every form. Individuals and communities were equally
amenable to the rigorous code. The individual offender was
devoted to destruction (
In the New Testament the term idolatry is used to designate
covetousness (
The Greek form of Edom (
Avengers. (1.)
Ruins. (1.) A city in the south of Judah (
(2.) One of the stations of the Israelites in the wilderness
(
Ruins of Abarim, the forty-seventh station of the Israelites in
the wilderness, “in the border of Moab” (
A ruin, a city of Naphtali, captured by Ben-hadad of Syria at
the instance of Asa (
An Ahohite, one of David’s chief warriors (
A country to the north-west of Macedonia, on the eastern shores
of the Adriatic, now almost wholly comprehended in Dalmatia, a
name formerly given to the southern part of Illyricum (
Only in the phrase “chambers of his imagery” (
Replenisher, the father of Micaiah the prophet (
God with us. In the Old Testament it occurs only in
Talkative. (1.) The head of the sixteenth priestly order (
Perpetuity of existence. The doctrine of immortality is taught
in the Old Testament. It is plainly implied in the writings of
Moses (
With the full revelation of the gospel this doctrine was
“brought to light” (
Is used to designate any action or word or thing as reckoned to
a person. Thus in doctrinal language (1) the sin of Adam is
imputed to all his descendants, i.e., it is reckoned as theirs,
and they are dealt with therefore as guilty; (2) the
righteousness of Christ is imputed to them that believe in him,
or so attributed to them as to be considered their own; and (3)
our sins are imputed to Christ, i.e., he assumed our
“law-place,” undertook to answer the demands of justice for our
sins. In all these cases the nature of imputation is the same
(
That act of grace whereby Christ took our human nature into
union with his Divine Person, became man. Christ is both God and
man. Human attributes and actions are predicated of him, and he
of whom they are predicated is God. A Divine Person was united
to a human nature (
A fragrant composition prepared by the “art of the apothecary.”
It consisted of four ingredients “beaten small” (
Occurs only in
The Hebrew word so rendered means simply a round vessel or cup
for containing ink, which was generally worn by writers in the
girdle (
In the modern sense, unknown in the East. The khans or
caravanserais, which correspond to the European inn, are not
alluded to in the Old Testament. The “inn” mentioned in
That extraordinary or supernatural divine influence vouchsafed
to those who wrote the Holy Scriptures, rendering their writings
infallible. “All scripture is given by inspiration of God”
(R.V., “Every scripture inspired of God”),
As to the nature of inspiration we have no information. This only we know, it rendered the writers infallible. They were all equally inspired, and are all equally infallible. The inspiration of the sacred writers did not change their characters. They retained all their individual peculiarities as thinkers or writers. (See BIBLE; WORD OF GOD.)
Christ’s priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us.
When on earth he made intercession for his people (
His advocacy with the Father for his people rests on the basis
of his own all-perfect sacrifice. Thus he pleads for and obtains
the fulfilment of all the promises of the everlasting covenant
(
(
Set free by Jehovah, a chief of the tribe of Benjamin (
Citizen; wakeful. (1.) A Tekoite, one of David’s thirty warriors
(
(2.) An Ithrite, also one of David’s heroes (
(3.) A Jairite and priest, a royal chaplain (
Runner; wild ass, one of the antediluvian patriarchs, the father
of Mehujael (
Citizen, chief of an Edomite tribe in Mount Seir (
According to some MSS., meaning “city of destruction.” Other
MSS. read ’Irhahares; rendered “city of the sun”,
Tubal-Cain is the first-mentioned worker in iron (
Figuratively, a yoke of iron (
As streams were few in Palestine, water was generally stored up
in winter in reservoirs, and distributed through gardens in
numerous rills, which could easily be turned or diverted by the
foot (
For purposes of irrigation, water was raised from streams or pools by water-wheels, or by a shaduf, commonly used on the banks of the Nile to the present day.
Laughter. (1) Israel, or the kingdom of the ten tribes (
(2.) The only son of Abraham by Sarah. He was the longest
lived of the three patriarchs (
The next memorable event in his life is that connected with
the command of God given to Abraham to offer him up as a
sacrifice on a mountain in the land of Moriah (
In consequence of a famine (
After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.
The next chief event in his life was the blessing of his sons
(
In the New Testament reference is made to his having been
“offered up” by his father (
Isaac is “at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah’s tent, moulded into feminine softness by habitual submission to her strong, loving will.” His life was so quiet and uneventful that it was spent “within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother’s death was the poignant sorrow of years; so patient and gentle that peace with his neighbours was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father’s disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race.”, Geikie’s Hours, etc.
(Heb. Yesh’yahu, i.e., “the salvation of Jehovah”). (1.) The son
of Amoz (
He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah’s death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years.
His first call to the prophetical office is not recorded. A
second call came to him “in the year that King Uzziah died”
(
In early youth Isaiah must have been moved by the invasion of
Israel by the Assyrian monarch Pul (q.v.),
(2.) One of the heads of the singers in the time of David (
(3.) A Levite (
Consists of prophecies delivered (
The book, as a whole, has been divided into three main parts: (1.) The first thirty-five chapters, almost wholly prophetic, Israel’s enemy Assyria, present the Messiah as a mighty Ruler and King. (2.) Four chapters are historical (36-39), relating to the times of Hezekiah. (3.) Prophetical (40-66), Israel’s enemy Babylon, describing the Messiah as a suffering victim, meek and lowly.
The genuineness of the section
The arguments in favour of the unity of the book are quite
conclusive. When the LXX. version was made (about B.C. 250) the
entire contents of the book were ascribed to Isaiah, the son of
Amoz. It is not called in question, moreover, that in the time
of our Lord the book existed in the form in which we now have
it. Many prophecies in the disputed portions are quoted in the
New Testament as the words of Isaiah (
Besides this, the internal evidence, the similarity in the language and style, in the thoughts and images and rhetorical ornaments, all points to the same conclusion; and its local colouring and allusions show that it is obviously of Palestinian origin. The theory therefore of a double authorship of the book, much less of a manifold authorship, cannot be maintained. The book, with all the diversity of its contents, is one, and is, we believe, the production of the great prophet whose name it bears.
Spy, the daughter of Haran and sister of Milcah and Lot (
(See JUDAS.)
Leaving, one of Abraham’s sons by Keturah (
My seat at Nob, one of the Rephaim, whose spear was three
hundred shekels in weight. He was slain by Abishai (
Man of shame or humiliation, the youngest of Saul’s four sons,
and the only one who survived him (
My husband, a symbolical name used in
God hears. (1.) Abraham’s eldest son, by Hagar the concubine
(
Ishmael settled in the land of Paran, a region lying between
Canaan and the mountains of Sinai; and “God was with him, and he
became a great archer” (
(2.) The son of Nethaniah, “of the seed royal” (
Heard by Jehovah. (1.) A Gibeonite who joined David at Ziklag,
“a hero among the thirty and over the thirty” (
(2.) Son of Obadiah, and viceroy of Zebulun under David and
Solomon (
(
Man of Tob, one of the small Syrian kingdoms which together
constituted Aram (
(Heb. ‘i, “dry land,” as opposed to water) occurs in its usual
signification (
The name conferred on Jacob after the great prayer-struggle at
Peniel (
This name Israel is sometimes used emphatically for the true
Israel (
After the death of Saul the ten tribes arrogated to themselves
this name, as if they were the whole nation (
After the Exile the name Israel was assumed as designating the entire nation.
(B.C. 975-B.C. 722). Soon after the death of Solomon, Ahijah’s
prophecy (
Extent of the kingdom. In the time of Solomon the area of
Palestine, excluding the Phoenician territories on the shore of
the Mediterranean, did not much exceed 13,000 square miles. The
kingdom of Israel comprehended about 9,375 square miles. Shechem
was the first capital of this kingdom (
“Judah held its ground against Assyria for yet one hundred and twenty-three years, and became the rallying-point of the dispersed of every tribe, and eventually gave its name to the whole race. Those of the people who in the last struggle escaped into the territories of Judah or other neighbouring countries naturally looked to Judah as the head and home of their race. And when Judah itself was carried off to Babylon, many of the exiled Israelites joined them from Assyria, and swelled that immense population which made Babylonia a second Palestine.”
After the deportation of the ten tribes, the deserted land was
colonized by various eastern tribes, whom the king of Assyria
sent thither (
In contrast with the kingdom of Judah is that of Israel. (1.) “There was no fixed capital and no religious centre. (2.) The army was often insubordinate. (3.) The succession was constantly interrupted, so that out of nineteen kings there were no less than nine dynasties, each ushered in by a revolution. (4.) The authorized priests left the kingdom in a body, and the priesthood established by Jeroboam had no divine sanction and no promise; it was corrupt at its very source.” (Maclean’s O. T. Hist.)
Hired (
Issachar, Tribe of, during the journey through the wilderness,
along with Judah and Zebulun (
The prophetic blessing pronounced by Jacob on Issachar
corresponds with that of Moses (
The name of the Roman cohort to which Cornelius belonged (
Palm isle, the fourth and youngest son of Aaron (
Two of David’s warriors so designated (
Near; timely; or, with the Lord. (1.) A Benjamite, one of
David’s thirty heroes (
(2.) A native of Gath, a Philistine, who had apparently the
command of the six hundred heroes who formed David’s band during
his wanderings (
A district in the north-east of Palestine, forming, along with
the adjacent territory of Trachonitis, the tetrarchy of Philip
(
Overturning, a city of the Assyrians, whence colonists were
brought to Samaria (
(Heb. pl. shenhabbim, the “tusks of elephants”) was early used
in decorations by the Egyptians, and a great trade in it was
carried on by the Assyrians (
Oil, one of the sons of Kohath, and grandson of Levi (
The designation of one of David’s officers (
He twists, one of the sons of Ezer, the son of Seir the Horite
(
Heel-catcher, a form of the name Jacob, one of the descendants
of Simeon (
A wild she-goat, one of the Nethinim, whose descendants returned
from the Captivity (
Concealer, the second of Esau’s three sons by Aholibamah (
Mourner, one of the chief Gadites (
Forests of the weavers, a Bethlehemite (
Fabricator, an Israelite who renounced his Gentile wife after
the Return (
Made by God, one of David’s body-guard, the son of Abner (
Heard by Jehovah. (1.) The son of Jeremiah, and one of the chief
Rechabites (
(2.) The son of Shaphan (
(3.) The son of Azur, one of the twenty-five men seen by Ezekiel (11:1) at the east gate of the temple.
(4.) A Maachathite (
He (God) helps, a city of the Amorites on the east of Jordan,
and assigned, with neighbouring places in Gilead, to Gad (
Comforted by Jehovah, a descendant of Merari the Levite (
Comforted by God, a Levitical musician (
A stream, a descendant of Cain, and brother of Jubal; “the
father of such as dwell in tents and have cattle” (
A pouring out, or a wrestling, one of the streams on the east of
Jordan, into which it falls about midway between the Sea of
Galilee and the Dead Sea, or about 45 miles below the Sea of
Galilee. It rises on the eastern side of the mountains of
Gilead, and runs a course of about 65 miles in a wild and deep
ravine. It was the boundary between the territory of the
Ammonites and that of Og, king of Bashan (
Dry. (1.) For Jabesh-Gilead (
(2.) The father of Shallum (
A town on the east of Jordan, on the top of one of the green
hills of Gilead, within the limits of the half tribe of
Manasseh, and in full view of Beth-shan. It is first mentioned
in connection with the vengeance taken on its inhabitants
because they had refused to come up to Mizpeh to take part with
Israel against the tribe of Benjamin (
This city was afterwards taken by Nahash, king of the
Ammonites, but was delivered by Saul, the newly-elected king of
Israel. In gratitude for this deliverance, forty years after
this, the men of Jabesh-Gilead took down the bodies of Saul and
of his three sons from the walls of Beth-shan, and after burning
them, buried the bones under a tree near the city (
Affiction. (1.) A descendant of Judah, of whom it is recorded
that “God granted him that which he requested” (
(2.) A place inhabited by several families of the scribes (
Discerner; the wise. (1.) A king of Hazor, at the time of the
entrance of Israel into Canaan (
(2.) Another king of Hazor, called “the king of Canaan,” who
overpowered the Israelites of the north one hundred and sixty
years after Joshua’s death, and for twenty years held them in
painful subjection. The whole population were paralyzed with
fear, and gave way to hopeless despondency (
Built by God. (1.) A town in the north boundary of Judah (
(2.) A town on the border of Naphtali (
Building, (
Mourner, one of the chief Gadite “brothers” in Bashan (
Firm. (1.) The fourth son of Simeon (
(2.) The head of one of the courses (the twenty-first) of
priests (
(3.) One of the priests who returned from the Exile (
The names of two brazen columns set up in Solomon’s temple (
Properly a flower of a reddish blue or deep purple (hyacinth),
and hence a precious stone of that colour (
One who follows on another’s heels; supplanter, (
When Isaac was about 160 years of age, Jacob and his mother
conspired to deceive the aged patriarch (
Soon after his acquisition of his father’s blessing (
At the close of the fourteen years of service, Jacob desired
to return to his parents, but at the entreaty of Laban he
tarried yet six years with him, tending his flocks (31:41). He
then set out with his family and property “to go to Isaac his
father in the land of Canaan” (
Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1, 2). He called the name of the place Mahanaim, i.e., “the double camp,” probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12).
He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, “a present to my lord Esau from thy servant Jacob.” Jacob’s family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, “for”, said he, “I have seen God face to face, and my life is preserved” (32:25-31).
After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6, 7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29).
Jacob was soon after this deeply grieved by the loss of his
beloved son Joseph through the jealousy of his brothers (37:33).
Then follows the story of the famine, and the successive goings
down into Egypt to buy corn (42), which led to the discovery of
the long-lost Joseph, and the patriarch’s going down with all
his household, numbering about seventy souls (
The history of Jacob is referred to by the prophets Hosea
(12:3, 4, 12) and Malachi (1:2). In
(
“Unfortunately, the well of Jacob has not escaped that misplaced religious veneration which cannot be satisfied with leaving the object of it as it is, but must build over it a shrine to protect and make it sacred. A series of buildings of various styles, and of different ages, have cumbered the ground, choked up the well, and disfigured the natural beauty and simplicity of the spot. At present the rubbish in the well has been cleared out; but there is still a domed structure over it, and you gaze down the shaft cut in the living rock and see at a depth of 70 feet the surface of the water glimmering with a pale blue light in the darkness, while you notice how the limestone blocks that form its curb have been worn smooth, or else furrowed by the ropes of centuries” (Hugh Macmillan).
At the entrance of the enclosure round the well is planted in the ground one of the wooden poles that hold the telegraph wires between Jerusalem and Haifa.
Known. (1.) One of the chiefs who subscribed the covenant (
(2.) The last high priest mentioned in the Old Testament (
Judge, a Meronothite who assisted in rebuilding the walls of
Jerusalem (
Mountain-goat, the wife of Heber the Kenite (
Place of sojourn, a city on the southern border of Judah (
A contraction for Jehovah (
Union. (1.) A son of Shimei, and grandson of Gershom (
(2.) One of the sons of Shelomoth, of the family of Kohath (
(3.) A Levite of the family of Merari, one of the overseers of
the repairs of the temple under Josiah (
Trodden down (called also Jahaza,
Beheld by God. (1.) The third son of Hebron (
(2.) A Benjamite chief who joined David at Ziklag (
(3.) A priest who accompanied the removal of the ark to
Jerusalem (
(4.) The son of Zechariah, a Levite of the family of Asaph (
Grasper, a descendant of Caleb, of the family of Hezron (
Allotted by God, the first of the sons of Naphtali (
Returner, the son of Meshullam, and father of Adiel (
(of Philippi),
Enlightener. (1.) The son of Segub. He was brought up with his
mother in Gilead, where he had possessions (
(2.) The eighth judge of Israel, which he ruled for twenty-two
years. His opulence is described in
(3.) A Benjamite, the father of Mordecai, Esther’s uncle
(
(4.) The father of Elhanan, who slew Lahmi, the brother of
Goliath (
A ruler of the synagogue at Capernaum, whose only daughter Jesus
restored to life (
Pious, the father of Agur (
Establisher. (1.) Chief of the twelfth priestly order (
(2.) A Benjamite (
(3.) Margin in
Lodger, the last of the four sons of Ezra, of the tribe of Judah
(
One of those who opposed Moses in Egypt (
(1.) The son of Zebedee and Salome; an elder brother of John the
apostle. He was one of the twelve. He was by trade a fisherman,
in partnership with Peter (
(2.) The son of Alphaeus, or Cleopas, “the brother” or near
kinsman or cousin of our Lord (
(1.) Author of, was James the Less, the Lord’s brother, one of
the twelve apostles. He was one of the three pillars of the
Church (
(2.) It was addressed to the Jews of the dispersion, “the twelve tribes scattered abroad.”
(3.) The place and time of the writing of the epistle were Jerusalem, where James was residing, and, from internal evidence, the period between Paul’s two imprisonments at Rome, probably about A.D. 62.
(4.) The object of the writer was to enforce the practical duties of the Christian life. “The Jewish vices against which he warns them are, formalism, which made the service of God consist in washings and outward ceremonies, whereas he reminds them (1:27) that it consists rather in active love and purity; fanaticism, which, under the cloak of religious zeal, was tearing Jerusalem in pieces (1:20); fatalism, which threw its sins on God (1:13); meanness, which crouched before the rich (2:2); falsehood, which had made words and oaths play-things (3:2-12); partisanship (3:14); evil speaking (4:11); boasting (4:16); oppression (5:4). The great lesson which he teaches them as Christians is patience, patience in trial (1:2), patience in good works (1:22-25), patience under provocation (3:17), patience under oppression (5:7), patience under persecution (5:10); and the ground of their patience is that the coming of the Lord draweth nigh, which is to right all wrong (5:8).”
“Justification by works,” which James contends for, is justification before man, the justification of our profession of faith by a consistent life. Paul contends for the doctrine of “justification by faith;” but that is justification before God, a being regarded and accepted as just by virtue of the righteousness of Christ, which is received by faith.
One of the Egyptians who “withstood Moses” (
Or Jano’hah, rest. (1.) A town on the north-eastern border of
Ephraim, in the Jordan valley (
(2.) A town of Northern Palestine, within the boundaries of
Naphtali. It was taken by the king of Assyria (
Slumber, a town in the mountains of Judah (
Wide spreading: “God shall enlarge Japheth” (Heb. Yaphat Elohim
le-Yephet,
After the Flood the earth was re-peopled by the descendants of
Noah, “the sons of Japheth” (
Splendid. (1.) The king of Lachish, who joined in the
confederacy against Joshua (
(2.) One of the sons of David (
(3.) A town in the southern boundary of Zebulum (
Beauty, a sea-port in Dan (
Descent. (1.) The fourth antediluvian patriarch in descent from
Seth (
(2.) A son of Ezra probably (
An adversary. (1.) A son of Simeon (
(2.) One of the chiefs sent by Ezra to bring up the priests to
Jerusalem (
(3.)
Height. (1.) A town in the plain of Judah (
(2.) A Levitical city of the tribe of Issachar (
Sleeping, called also Hashem (
Upright. “The Book of Jasher,” rendered in the LXX. “the Book of
the Upright One,” by the Vulgate “the Book of Just Ones,” was
probably a kind of national sacred song-book, a collection of
songs in praise of the heroes of Israel, a “book of golden
deeds,” a national anthology. We have only two specimens from
the book, (1) the words of Joshua which he spake to the Lord at
the crisis of the battle of Beth-horon (
Dweller among the people; or to whom the people turn, the
Hachmonite (
Returner. (1.) The third of Issachar’s four sons (
(2.)
He that will cure, the host of Paul and Silas in Thessalonica.
The Jews assaulted his house in order to seize Paul, but failing
to find him, they dragged Jason before the ruler of the city
(
(Heb. yashpheh, “glittering”), a gem of various colours, one of
the twelve inserted in the high priest’s breast-plate (
Pre-eminent, a city in the mountains of Judah (
(1.) The fourth “son” of Japheth (
(2.) A town or district of Arabia Felix, from which the
Syrians obtained iron, cassia, and calamus (
(1.) Heb. hanith, a lance, from its flexibility (
(2.) Heb. romah, a lance for heavy-armed troops, so called
from its piercing (
Of an ass afforded Samson a weapon for the great slaughter of
the Philistines (
Suspicion of a wife’s purity, one of the strongest passions
(
An idolatrous object, seen in vision by Ezekiel (
The name of the offering the husband was to bring when he
charged his wife with adultery (
Water which the suspected wife was required to drink, so that
the result might prove her guilt or innocence (
Forests, a mountain on the border of Judah (
Trodden hard, or fastness, or “the waterless hill”, the name of
the Canaanitish city which stood on Mount Zion (
The name of the original inhabitants of Jebus, mentioned
frequently among the seven nations doomed to destruction (
Able through Jehovah, the wife of King Amaziah, and mother of
King Uzziah (
(1.) Invoker of Jehovah. The son of Shimri, a chief Simeonite (
(2.) One of those who repaired the walls of Jerusalem after
the return from Babylon (
(3.) Knowing Jehovah. The chief of one of the courses of the
priests (
(4.) A priest in Jerusalem after the Exile (
Known by God. (1.) One of the sons of Benjamin, whose
descendants numbered 17,200 warriors (
(2.) A Shimrite, one of David’s bodyguard (
(3.) A Korhite of the family of Ebiasaph, and one of the
gate-keepers to the temple (
Beloved by Jehovah, the name which, by the mouth of Nathan, the
Lord gave to Solomon at his birth as a token of the divine
favour (
Lauder; praising, a Levite of the family of Merari, and one of
the three masters of music appointed by David (
Pile of testimony, the Aramaic or Syriac name which Laban gave
to the pile of stones erected as a memorial of the covenant
between him and Jacob (
Praiser of God. (1.) A descendant of Judah (
(2.) A Levite of the family of Merari (
Rejoicer in Jehovah. (1.) One of the Levitical attendants at the
temple, a descendant of Shubael (
(2.) A Meronothite, herdsman of the asses under David and
Solomon (
God’s living one. (1.) The father of Gibeon (
(2.) One of David’s guard (
(3.) One of the Levites “of the second degree,” appointed to
conduct the music on the occasion of the ark’s being removed to
Jerusalem (
(4.) A Hachmonite, a tutor in the family of David toward the
close of his reign (
(5.) The second of Jehoshaphat’s six sons (
(6.) One of the Levites of the family of Heman who assisted
Hezekiah in his work of reformation (
(7.) A “prince” and “ruler of the house of God” who
contributed liberally to the renewal of the temple sacrifices
under Josiah (
(8.) The father of Obadiah (
(9.) One of the “sons” of Elam (
(10.)
Jehovah strengthens, one of the chiefs of Ephraim (
Jehovah his ornament, the wife of King Jehoash, and mother of
King Amaziah (
Jehovah his sustainer, or he whom Jehovah holdeth. (1.) The
youngest son of Jehoram, king of Judah (
(2.) The son and successor of Jehu, king of Israel (
(3.) Josiah’s third son, usually called Shallum (
Jehovah-given. (1.) The son of King Ahaziah. While yet an
infant, he was saved from the general massacre of the family by
his aunt Jehosheba, and was apparently the only surviving
descendant of Solomon (
(2.) The son and successor of Jehoahaz, king of Israel (
Jehovah-granted, Jeroboam II. (1.) A Korhite, the head of one of
the divisions of the temple porters (
(2.) One of Jehoshaphat’s “captains” (
(3.) The father of Azariah (
(4.) The son of Tobiah, an enemy of the Jews (
(5.)
(6.)
Succeeded his father Jehoiakin (B.C. 599) when only eight years
of age, and reigned for one hundred days (
Jehovah-known. (1.) The father of Benaiah, who was one of
David’s chief warriors (
(2.) The high priest at the time of Athaliah’s usurpation of
the throne of Judah. He married Jehosheba, or Jehoshabeath, the
daughter of king Jehoram (
The plans he adopted in replacing Jehoash on the throne of his
ancestors are described in
He whom Jehovah has set up, the second son of Josiah, and eighteenth king of Judah, which he ruled over for eleven years (B.C. 610-599). His original name was Eliakim (q.v.).
On the death of his father his younger brother Jehoahaz
(=Shallum,
After this the king of Egypt took no part in Jewish politics,
having been defeated by the Chaldeans at Carchemish (
Nebuchadnezzar reinstated Jehoiakim on his throne, but treated
him as a vassal king. In the year after this, Jeremiah caused
his prophecies to be read by Baruch in the court of the temple.
Jehoiakim, hearing of this, had them also read in the royal
palace before himself. The words displeased him, and taking the
roll from the hands of Baruch he cut it in pieces and threw it
into the fire (
After three years of subjection to Babylon, Jehoiakim withheld
his tribute and threw off the yoke (
Jehovah defends, a priest at Jerusalem, head of one of the
sacerdotal courses (
Jehovah is liberal; or, whom Jehovah impels. (1.) A son of
Shimeah, and nephew of David. It was he who gave the fatal
wicked advice to Amnon, the heir to the throne (
(2.) A son of Rechab, the founder of a tribe who bound
themselves by a vow to abstain from wine (
Whom Jehovah gave. (1.) One of the stewards of David’s
store-houses (
(2.) A Levite who taught the law to the people of Judah (
(3.)
Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his
father to congratulate David on the occasion of his victory over
Hadadezer (
(2.) A Levite of the family of Gershom (
(3.) A priest sent by Jehoshaphat to instructruct the people
in Judah (
(4.) The son of Ahab and Jezebel, and successor to his brother
Ahaziah on the throne of Israel. He reigned twelve years, B.C.
896-884 (
Elisha afterwards again befriended Jehoram when a war broke
out between the Syrians and Israel, and in a remarkable way
brought that war to a bloodless close (
Jehoram was wounded in a battle with the Syrians at Ramah, and
obliged to return to Jezreel (
(5.) The eldest son and successor of Jehoshaphat, king of
Judah. He reigned eight years (B.C. 892-885) alone as king of
Judah, having been previously for some years associated with his
father (
Jehovah-judged. (1.) One of David’s body-guard (
(2.) One of the priests who accompanied the removal of the ark
to Jerusalem (
(3.) Son of Ahilud, “recorder” or annalist under David and
Solomon (
(4.) Solomon’s purveyor in Issachar (
(5.) The son and successor of Asa, king of Judah. After
fortifying his kingdom against Israel (
The great mistake of his reign was his entering into an
alliance with Ahab, the king of Israel, which involved him in
much disgrace, and brought disaster on his kingdom (
Again he entered into an alliance with Ahaziah, the king of
Israel, for the purpose of carrying on maritime commerce with
Ophir. But the fleet that was then equipped at Ezion-gaber was
speedily wrecked. A new fleet was fitted out without the
co-operation of the king of Israel, and although it was
successful, the trade was not prosecuted (
He subsequently joined Jehoram, king of Israel, in a war
against the Moabites, who were under tribute to Israel. This war
was successful. The Moabites were subdued; but the dreadful act
of Mesha in offering his own son a sacrifice on the walls of
Kir-haresheth in the sight of the armies of Israel filled him
with horror, and he withdrew and returned to his own land (
The last most notable event of his reign was that recorded in
(6.) The son of Nimshi, and father of Jehu, king of Israel (
Mentioned in Scripture only in
This valley has from ancient times been used by the Jews as a burial-ground. It is all over paved with flat stones as tombstones, bearing on them Hebrew inscriptions.
Jehovah-swearing, the daughter of Jehoram, the king of Israel.
She is called Jehoshabeath in
The special and significant name (not merely an appellative
title such as Lord [adonai]) by which God revealed himself to
the ancient Hebrews (
The Hebrew name “Jehovah” is generally translated in the
Authorized Version (and the Revised Version has not departed
from this rule) by the word LORD printed in small capitals, to
distinguish it from the rendering of the Hebrew Adonai and the
Greek Kurios, which are also rendered Lord, but printed in the
usual type. The Hebrew word is translated “Jehovah” only in
It is worthy of notice that this name is never used in the LXX., the Samaritan Pentateuch, the Apocrypha, or in the New Testament. It is found, however, on the “Moabite stone” (q.v.), and consequently it must have been in the days of Mesba so commonly pronounced by the Hebrews as to be familiar to their heathen neighbours.
Jehovah will see; i.e., will provide, the name given by Abraham
to the scene of his offering up the ram which was caught in the
thicket on Mount Moriah. The expression used in
Jehovah my banner, the title given by Moses to the altar which
he erected on the hill on the top of which he stood with
uplifted hands while Israel prevailed over their enemies the
Amalekites (
Jehovah send peace, the name which Gideon gave to the altar he
erected on the spot at Ophrah where the angel appeared to him
(
Jehovah is there, the symbolical title given by Ezekiel to
Jerusalem, which was seen by him in vision (
Jehovah our rightousness, rendered in the Authorized Version,
“The LORD our righteousness,” a title given to the Messiah (
Jehovah-given. (1.) The son of Obed-edom (
(2.) The son of Shomer, one of the two conspirators who put
king Jehoash to death in Millo in Jerusalem (
(3.)
Jehovah-justified, the son of the high priest Seraiah at the
time of the Babylonian exile (
Jehovah is he. (1.) The son of Obed, and father of Azariah (
(2.) One of the Benjamite slingers that joined David at Ziklag
(
(3.) The son of Hanani, a prophet of Judah (
(4.) King of Israel, the son of Jehoshaphat (
Notwithstanding all this apparent zeal for the worship of
Jehovah, Jehu yet tolerated the worship of the golden calves at
Dan and Bethel. For this the divine displeasure rested upon him,
and his kingdom suffered disaster in war with the Syrians (
Able, the son of Shelemiah. He is also called Jucal (
A Jew, son of Nethaniah. He was sent by the princes to invite
Baruch to read Jeremiah’s roll to them (
Snatched away by God. (1.) A descendant of Benjamin (
(2.) One of the Levites who took part in praising God on the
removal of the ark to Jerusalem (
(3.)
(4.)
(5.)
(6.) One of the chief Levites, who made an offering for the
restoration of the Passover by Josiah (
(7.)
(8.)
Dove, the eldest of Job’s three daughters born after his time of
trial (
Whom God sets free, or the breaker through, a “mighty man of
valour” who delivered Israel from the oppression of the
Ammonites (
(
Nimble, or a beholder. (1.) The father of Caleb, who was
Joshua’s companion in exploring Canaan (
Loving God. (1.) The son of Hezron, the brother of Caleb (
(2.) The son of Kish, a Levite (
(3.) Son of Hammelech (
Raised up or appointed by Jehovah. (1.) A Gadite who joined
David in the wilderness (
(2.) A Gadite warrior (
(3.) A Benjamite slinger who joined David at Ziklag (
(4.) One of the chiefs of the tribe of Manasseh on the east of
Jordan (
(5.) The father of Hamutal (
(6.) One of the “greater prophets” of the Old Testament, son
of Hilkiah (q.v.), a priest of Anathoth (
During the three years of the reign of Jehoahaz we find no
reference to Jeremiah, but in the beginning of the reign of
Jehoiakim the enmity of the people against him broke out in
bitter persecution, and he was placed apparently under restraint
(
He remained in Jerusalem, uttering from time to time his words
of warning, but without effect. He was there when Nebuchadnezzar
besieged the city (
Consists of twenty-three separate and independent sections, arranged in five books. I. The introduction, ch. 1. II. Reproofs of the sins of the Jews, consisting of seven sections, (1.) ch. 2; (2.) ch. 3-6; (3.) ch. 7-10; (4.) ch. 11-13; (5.) ch. 14-17:18; (6.) ch. 17:19-ch. 20; (7.) ch. 21-24. III. A general review of all nations, in two sections, (1.) ch. 46-49; (2.) ch. 25; with an historical appendix of three sections, (1.) ch. 26; (2.) ch. 27; (3.) ch. 28, 29. IV. Two sections picturing the hopes of better times, (1.) ch. 30, 31; (2.) ch. 32, 33; to which is added an historical appendix in three sections, (1.) ch. 34:1-7; (2.) ch. 34:8-22; (3.) ch. 35. V. The conclusion, in two sections, (1.) ch. 36; (2.) ch. 45.
In Egypt, after an interval, Jeremiah is supposed to have added three sections, viz., ch. 37-39; 40-43; and 44.
The principal Messianic prophecies are found in 23:1-8; 31:31-40; and 33:14-26.
Jeremiah’s prophecies are noted for the frequent repetitions found in them of the same words and phrases and imagery. They cover the period of about 30 years. They are not recorded in the order of time. When and under what circumstances this book assumed its present form we know not.
The LXX. Version of this book is, in its arrangement and in other particulars, singularly at variance with the original. The LXX. omits 10:6-8; 27:19-22; 29:16-20; 33:14-26; 39:4-13; 52:2, 3, 15, 28-30, etc. About 2,700 words in all of the original are omitted. These omissions, etc., are capricious and arbitrary, and render the version unreliable.
Place of fragrance, a fenced city in the midst of a vast grove
of palm trees, in the plain of Jordan, over against the place
where that river was crossed by the Israelites (
This city was taken in a very remarkable manner by the
Israelites (
This city was given to the tribe of Benjamin (
In New Testament times Jericho stood some distance to the
south-east of the ancient one, and near the opening of the
valley of Achor. It was a rich and flourishing town, having a
considerable trade, and celebrated for the palm trees which
adorned the plain around. It was visited by our Lord on his last
journey to Jerusalem. Here he gave sight to two blind men (
The poor hamlet of er-Riha, the representative of modern Jericho, is situated some two miles farther to the east. It is in a ruinous condition, having been destroyed by the Turks in 1840. “The soil of the plain,” about the middle of which the ancient city stood, “is unsurpassed in fertility; there is abundance of water for irrigation, and many of the old aqueducts are almost perfect; yet nearly the whole plain is waste and desolate...The climate of Jericho is exceedingly hot and unhealthy. This is accounted for by the depression of the plain, which is about 1,200 feet below the level of the sea.”
There were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades. Dr. Bliss has found in a hollow scooped out for some purpose or other near the foot of the biggest mound above the Sultan’s Spring specimens of Amorite or pre-Israelitish pottery precisely identical with what he had discovered on the site of ancient Lachish. He also traced in this place for a short distance a mud brick wall in situ, which he supposes to be the very wall that fell before the trumpets of Joshua. The wall is not far from the foot of the great precipice of Quarantania and its numerous caverns, and the spies of Joshua could easily have fled from the city and been speedily hidden in these fastnesses.
Heights. (1.) One of the sons of Bela (
(2.)
(3.) A Benjamite slinger who joined David at Ziklag (
(4.) A Levitical musician under Heman his father (
(5.)
(6.) One of David’s sons (
(7.) A Levite, one of the overseers of the temple offerings (
Increase of the people. (1.) The son of Nebat (
While he was engaged in offering incense at Bethel, a prophet
from Judah appeared before him with a warning message from the
Lord. Attempting to arrest the prophet for his bold words of
defiance, his hand was “dried up,” and the altar before which he
stood was rent asunder. At his urgent entreaty his “hand was
restored him again” (
(2.) Jeroboam II., the son and successor of Jehoash, and the
fourteenth king of Israel, over which he ruled for forty-one
years, B.C. 825-784 (
His name occurs in Scripture only in
Cherished; who finds mercy. (1.) Father of Elkanah, and
grandfather of the prophet Samuel (
(2.) The father of Azareel, the “captain” of the tribe of Dan
(
(3.)
(4.)
(5.)
(6.)
Contender with Baal; or, let Baal plead, a surname of Gideon; a
name given to him because he destroyed the altar of Baal (
Contender with the shame; i.e., idol, a surname also of Gideon
(
Founded by God, a “desert” on the ascent from the valley of the
Dead Sea towards Jerusalem. It lay beyond the wilderness of
Tekoa, in the direction of Engedi (
Called also Salem, Ariel, Jebus, the “city of God,” the “holy
city;” by the modern Arabs el-Khuds, meaning “the holy;” once
“the city of Judah” (
It is first mentioned in Scripture under the name Salem (
After the death of David, Solomon built the temple, a house
for the name of the Lord, on Mount Moriah (B.C. 1010). He also
greatly strengthened and adorned the city, and it became the
great centre of all the civil and religious affairs of the
nation (
After the disruption of the kingdom on the accession to the
throne of Rehoboam, the son of Solomon, Jerusalem became the
capital of the kingdom of the two tribes. It was subsequently
often taken and retaken by the Egyptians, the Assyrians, and by
the kings of Israel (
But the streets and walls of Jerusalem were again to be built,
in troublous times (
The modern Jerusalem by-and-by began to be built over the immense beds of rubbish resulting from the overthrow of the ancient city; and whilst it occupies certainly the same site, there are no evidences that even the lines of its streets are now what they were in the ancient city. Till A.D. 131 the Jews who still lingered about Jerusalem quietly submitted to the Roman sway. But in that year the emperor (Hadrian), in order to hold them in subjection, rebuilt and fortified the city. The Jews, however, took possession of it, having risen under the leadership of one Bar-Chohaba (i.e., “the son of the star”) in revolt against the Romans. Some four years afterwards (A.D. 135), however, they were driven out of it with great slaughter, and the city was again destroyed; and over its ruins was built a Roman city called Aelia Capitolina, a name which it retained till it fell under the dominion of the Mohammedans, when it was called el-Khuds, i.e., “the holy.”
In A.D. 326 Helena, mother of the emperor Constantine, made a pilgrimage to Jerusalem with the view of discovering the places mentioned in the life of our Lord. She caused a church to be built on what was then supposed to be the place of the nativity at Bethlehem. Constantine, animated by her example, searched for the holy sepulchre, and built over the supposed site a magnificent church, which was completed and dedicated A.D. 335. He relaxed the laws against the Jews till this time in force, and permitted them once a year to visit the city and wail over the desolation of “the holy and beautiful house.”
In A.D. 614 the Persians, after defeating the Roman forces of the emperor Heraclius, took Jerusalem by storm, and retained it till A.D. 637, when it was taken by the Arabians under the Khalif Omar. It remained in their possession till it passed, in A.D. 960, under the dominion of the Fatimite khalifs of Egypt, and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader Godfrey of Bouillon took the city from the Moslems with great slaughter, and was elected king of Jerusalem. He converted the Mosque of Omar into a Christian cathedral. During the eighty-eight years which followed, many churches and convents were erected in the holy city. The Church of the Holy Sepulchre was rebuilt during this period, and it alone remains to this day. In A.D. 1187 the sultan Saladin wrested the city from the Christians. From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems. It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.
In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the “holy places.” In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins. This led the Turkish authorities to settle the question in a way unsatisfactory to Russia. Out of this there sprang the Crimean War, which was protracted and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.
Modern Jerusalem “lies near the summit of a broad mountain-ridge, which extends without interruption from the plain of Esdraelon to a line drawn between the southern end of the Dead Sea and the southeastern corner of the Mediterranean.” This high, uneven table-land is everywhere from 20 to 25 geographical miles in breadth. It was anciently known as the mountains of Ephraim and Judah.
“Jerusalem is a city of contrasts, and differs widely from Damascus, not merely because it is a stone town in mountains, whilst the latter is a mud city in a plain, but because while in Damascus Moslem religion and Oriental custom are unmixed with any foreign element, in Jerusalem every form of religion, every nationality of East and West, is represented at one time.”
Jerusalem is first mentioned under that name in the Book of Joshua, and the Tell-el-Amarna collection of tablets includes six letters from its Amorite king to Egypt, recording the attack of the Abiri about B.C. 1480. The name is there spelt Uru-Salim (“city of peace”). Another monumental record in which the Holy City is named is that of Sennacherib’s attack in B.C. 702. The “camp of the Assyrians” was still shown about A.D. 70, on the flat ground to the north-west, included in the new quarter of the city.
The city of David included both the upper city and Millo, and
was surrounded by a wall built by David and Solomon, who appear
to have restored the original Jebusite fortifications. The name
Zion (or Sion) appears to have been, like Ariel (“the hearth of
God”), a poetical term for Jerusalem, but in the Greek age was
more specially used of the Temple hill. The priests’ quarter
grew up on Ophel, south of the Temple, where also was Solomon’s
Palace outside the original city of David. The walls of the city
were extended by Jotham and Manasseh to include this suburb and
the Temple (
Jerusalem is now a town of some 50,000 inhabitants, with ancient mediaeval walls, partly on the old lines, but extending less far to the south. The traditional sites, as a rule, were first shown in the 4th and later centuries A.D., and have no authority. The results of excavation have, however, settled most of the disputed questions, the limits of the Temple area, and the course of the old walls having been traced.
Possession, or possessed; i.e., “by a husband”, the wife of
Uzziah, and mother of king Jotham (
Deliverance of Jehovah. (1.) A Kohathite Levite, the father of
Joram, of the family of Eliezer (
(2.) One of the sons of Jeduthum (
(3.) One of the three sons of Hananiah (
(4.) Son of Athaliah (
(5.) A Levite of the family of Merari (8:19).
A city of the kingdom of Israel (
Upright towards God, the head of the seventh division of
Levitical musicians (
Seat of his father, the head of the fourteenth division of
priests (
Uprightness, the first of the three sons of Caleb by Azubah (
The waste, probably some high waste land to the south of the
Dead Sea (
(1.) Head of the ninth priestly order (
(2.) A Levite appointed by Hezekiah to distribute offerings in
the priestly cities (
(3.)
(4.)
(5.) The son of Jozadak, and high priest of the Jews under
Zerubbabel (
(6.) A Levite (
(7.)
(8.) A Levite who assisted in the reformation under Nehemiah (8:7; 9:4, 5).
(9.) Son of Kadmiel (
(10.) A city of Judah (
(11.)
A poetical name for the people of Israel, used in token of
affection, meaning, “the dear upright people” (
Firm, or a gift, a son of Obed, the son of Boaz and Ruth (
(1.) Joshua, the son of Nun (
(2.) A Jewish Christian surnamed Justus (
Je’sus, the proper, as Christ is the official, name of our
Lord. To distinguish him from others so called, he is spoken of
as “Jesus of Nazareth” (
This is the Greek form of the Hebrew name Joshua, which was
originally Hoshea (
The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.
In the “fulness of time” he was born at Bethlehem, in the
reign of the emperor Augustus, of Mary, who was betrothed to
Joseph, a carpenter (
Eighteen years pass, of which we have no record beyond this,
that he returned to Nazareth and “increased in wisdom and
stature, and in favour with God and man” (
He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. “Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.”, Stalker’s Life of Jesus Christ, p. 45.
The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.)
Surplus; excellence. (1.) Father-in-law of Moses (
(2.) The oldest of Gideon’s seventy sons (
(3.) The father of Amasa, David’s general (
(4.)
(5.)
(6.)
A peg, or a prince, one of the Edomitish kings of Mount Seir
(
Suspended; high, a city on the borders of Dan (
His excellence, or gain, a prince or priest of Midian, who
succeeded his father Reuel. Moses spent forty years after his
exile from the Egyptian court as keeper of Jethro’s flocks.
While the Israelites were encamped at Sinai, and soon after
their victory over Amalek, Jethro came to meet Moses, bringing
with him Zipporah and her two sons. They met at the “mount of
God,” and “Moses told him all that the Lord had done unto
Pharaoh” (
An enclosure, one of the twelve sons of Ishmael (
Snatched away by God, a descendant of Zerah (
Assembler. (1.) The oldest of Esau’s three sons by Aholibamah
(
(2.) A son of Bilhan, grandson of Benjamin (
(3.) A Levite, one of the sons of Shimei (
(4.) One of the three sons of Rehoboam (
(5.)
The name derived from the patriarch Judah, at first given to one
belonging to the tribe of Judah or to the separate kingdom of
Judah (
During the Captivity, and after the Restoration, the name,
however, was extended to all the Hebrew nation without
distinction (
Originally this people were called Hebrews (
The history of the Jewish nation is interwoven with the
history of Palestine and with the narratives of the lives of
their rulers and chief men. They are now [1897] dispersed over
all lands, and to this day remain a separate people, “without a
king, and without a prince, and without a sacrifice, and without
an image [R.V. ‘pillar,’ marg. ‘obelisk’], and without an ephod,
and without teraphim” (
There are three names used in the New Testament to designate this people, (1.) Jews, as regards their nationality, to distinguish them from Gentiles. (2.) Hebrews, with regard to their language and education, to distinguish them from Hellenists, i.e., Jews who spoke the Greek language. (3.) Israelites, as respects their sacred privileges as the chosen people of God. “To other races we owe the splendid inheritance of modern civilization and secular culture; but the religious education of mankind has been the gift of the Jew alone.”
A woman of Hebrew birth, as Eunice, the mother of Timothy (
Chaste, the daughter of Ethbaal, the king of the Zidonians, and
the wife of Ahab, the king of Israel (
Her name afterwards came to be used as the synonym for a
wicked woman (
It may be noted that she is said to have been the grand-aunt of Dido, the founder of Carthage.
Assembled by God, a son of Azmaveth. He was one of the Benjamite
archers who joined David at Ziklag (
God scatters. (1.) A town of Issachar (
(2.) A town in Judah (
(3.) A symbolical name given by Hosea to his oldest son (
The murder perpetrated here by Ahab and Jehu (
The time predicted for the execution of vengeance for the deeds
of blood committed there (
(
Where Saul encamped before the battle of Gilboa (
The field adjoining the city (
One of the turrets which guarded the entrance to the city (
Lying on the northern side of the city, between the ridges of
Gilboa and Moreh, an offshoot of Esdraelon, running east to the
Jordan (
This name was in after ages extended to the whole of the plain
of Esdraelon (q.v.). It was only this plain of Jezreel and that
north of Lake Huleh that were then accessible to the chariots of
the Canaanites (comp.
Jehovah is his father. (1.) One of the three sons of Zeruiah,
David’s sister, and “captain of the host” during the whole of
David’s reign (
(2.)
(3.)
Jehovah his brother; i.e., helper. (1.) One of the sons of
Obed-edom (
(2.) A Levite of the family of Gershom (
(3.) The son of Asaph, and “recorder” (q.v.) or chronicler to
King Hezekiah (
(4.) Son of Joahaz, and “recorder” (q.v.) or keeper of the
state archives under King Josiah (
(
Whom Jehovah has graciously given. (1.) The grandson of
Zerubbabel, in the lineage of Christ (
(2.) The wife of Chuza, the steward of Herod Antipas, tetrarch
of Galilee (
Whom Jehovah bestowed. (1.) A contracted form of Jehoash, the
father of Gideon (
(2.) One of the Benjamite archers who joined David at Ziklag
(
(3.) One of King Ahab’s sons (
(4.) King of Judah (
(5.) King of Israel (
(6.)
(7.) One who had charge of the royal stores of oil under David
and Solomon (
Persecuted, an Arabian patriarch who resided in the land of Uz
(q.v.). While living in the midst of great prosperity, he was
suddenly overwhelmed by a series of sore trials that fell upon
him. Amid all his sufferings he maintained his integrity. Once
more God visited him with the rich tokens of his goodness and
even greater prosperity than he had enjoyed before. He survived
the period of trial for one hundred and forty years, and died in
a good old age, an example to succeeding generations of
integrity (
Dweller in the desert. (1.) One of the sons of Joktan, and
founder of an Arabian tribe (
A great diversity of opinion exists as to the authorship of this
book. From internal evidence, such as the similarity of
sentiment and language to those in the Psalms and Proverbs (see
As to the character of the book, it is a historical poem, one of the greatest and sublimest poems in all literature. Job was a historical person, and the localities and names were real and not fictious. It is “one of the grandest portions of the inspired Scriptures, a heavenly-repleished storehouse of comfort and instruction, the patriarchal Bible, and a precious monument of primitive theology. It is to the Old Testament what the Epistle to the Romans is to the New.” It is a didactic narrative in a dramatic form.
This book was apparently well known in the days of Ezekiel,
B.C. 600 (
The subject of the book is the trial of Job, its occasion,
nature, endurance, and issue. It exhibits the harmony of the
truths of revelation and the dealings of Providence, which are
seen to be at once inscrutable, just, and merciful. It shows the
blessedness of the truly pious, even amid sore afflictions, and
thus ministers comfort and hope to tried believers of every age.
It is a book of manifold instruction, and is profitable for
doctrine, for reproof, for correction, and for instruction in
righteousness (
It consists of,
(1.) An historical introduction in prose (ch. 1, 2).
(2.) The controversy and its solution, in poetry (ch. 3-42:6).
Job’s desponding lamentation (ch. 3) is the occasion of the controversy which is carried on in three courses of dialogues between Job and his three friends. The first course gives the commencement of the controversy (ch. 4-14); the second the growth of the controversy (15-21); and the third the height of the controversy (22-27). This is followed by the solution of the controversy in the speeches of Elihu and the address of Jehovah, followed by Job’s humble confession (42:1-6) of his own fault and folly.
(3.) The third division is the historical conclusion, in prose (42:7-15).
Sir J. W. Dawson in “The Expositor” says: “It would now seem that the language and theology of the book of Job can be better explained by supposing it to be a portion of Minean [Southern Arabia] literature obtained by Moses in Midian than in any other way. This view also agrees better than any other with its references to natural objects, the art of mining, and other matters.”
Jehovah is her glory, the wife of Amram, and the mother of
Miriam, Aaron, and Moses (
Jehovah is his God. (1.) The oldest of Samuel’s two sons
appointed by him as judges in Beersheba (
A Benjamite who joined David at Ziklag (
Joel was probably a resident in Judah, as his commission was to that people. He makes frequent mention of Judah and Jerusalem (1:14; 2:1, 15, 32; 3:1, 12, 17, 20, 21).
He probably flourished in the reign of Uzziah (about B.C. 800), and was contemporary with Amos and Isaiah.
The contents of this book are, (1.) A prophecy of a great
public calamity then impending over the land, consisting of a
want of water and an extraordinary plague of locusts (1:1-2:11).
(2.) The prophet then calls on his countrymen to repent and to
turn to God, assuring them of his readiness to forgive
(2:12-17), and foretelling the restoration of the land to its
accustomed fruitfulness (18-26). (3.) Then follows a Messianic
prophecy, quoted by Peter (
Jehovah is his help, one of the Korhites who became part of
David’s body-guard (
Whom Jehovah graciously bestows. (1.) One of the Gadite heroes
who joined David in the desert of Judah (
(2.) The oldest of King Josiah’s sons (
(3.) Son of Careah, one of the Jewish chiefs who rallied round
Gedaliah, whom Nebuchadnezzar had made governor in Jerusalem (
(1.) One who, with Annas and Caiaphas, sat in judgment on the
apostles Peter and John (
(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).
(3.) THE APOSTLE, brother of James the “Greater” (
The fourth of the catholic or “general” epistles. It was evidently written by John the evangelist, and probably also at Ephesus, and when the writer was in advanced age. The purpose of the apostle (1:1-4) is to declare the Word of Life to those to whom he writes, in order that they might be united in fellowship with the Father and his Son Jesus Christ. He shows that the means of union with God are, (1) on the part of Christ, his atoning work (1:7; 2:2; 3:5; 4:10, 14; 5:11, 12) and his advocacy (2:1); and (2), on the part of man, holiness (1:6), obedience (2:3), purity (3:3), faith (3:23; 4:3; 5:5), and love (2:7, 8; 3:14; 4:7; 5:1).
The genuineness of this Gospel, i.e., the fact that the apostle John was its author, is beyond all reasonable doubt. In recent times, from about 1820, many attempts have been made to impugn its genuineness, but without success.
The design of John in writing this Gospel is stated by himself
(
After the prologue (1:1-5), the historical part of the book begins with verse 6, and consists of two parts. The first part (1:6-ch. 12) contains the history of our Lord’s public ministry from the time of his introduction to it by John the Baptist to its close. The second part (ch. 13-21) presents our Lord in the retirement of private life and in his intercourse with his immediate followers (13-17), and gives an account of his sufferings and of his appearances to the disciples after his resurrection (18-21).
The peculiarities of this Gospel are the place it gives (1) to the mystical relation of the Son to the Father, and (2) of the Redeemer to believers; (3) the announcement of the Holy Ghost as the Comforter; (4) the prominence given to love as an element in the Christian character. It was obviously addressed primarily to Christians.
It was probably written at Ephesus, which, after the destruction of Jerusalem (A.D. 70), became the centre of Christian life and activity in the East, about A.D. 90.
Is addressed to “the elect lady,” and closes with the words, “The children of thy elect sister greet thee;” but some would read instead of “lady” the proper name Kyria. Of the thirteen verses composing this epistle seven are in the First Epistle. The person addressed is commended for her piety, and is warned against false teachers.
The “forerunner of our Lord.” We have but fragmentary and
imperfect accounts of him in the Gospels. He was of priestly
descent. His father, Zacharias, was a priest of the course of
Abia (
At length he came forth into public life, and great multitudes
from “every quarter” were attracted to him. The sum of his
preaching was the necessity of repentance. He denounced the
Sadducees and Pharisees as a “generation of vipers,” and warned
them of the folly of trusting to external privileges (
The fame of John reached the ears of Jesus in Nazareth (
Is addressed to Caius, or Gaius, but whether to the Christian of
that name in Macedonia (
The Second and Third Epistles were probably written soon after the First, and from Ephesus.
(whom Jehovah favours) = Jehoiada. (1.)
(whom Jehovah has set up) = Jehoiakim, a high priest, the son
and successor of Jeshua (
(whom Jehovah defends) = Jehoiarib. (1.) The founder of one of
the courses of the priests (
(2.)
(3.)
(4.)
A city in the mountains of Judah (
Whom Jehovah has set up, one of the descendants of Shelah (
Gathering of the people, a city of Ephraim, which was given with
its suburbs to the Levites (
Gathered by the people, (
Snarer, the second son of Abraham and Keturah (
Little, the second of the two sons of Eber (
Subdued by God. (1.) A city of Judah near Lachish (
(2.) Amaziah, king of Judah, undertook a great expedition
against Edom (
=Jehon’adab. (1.) The son of Rechab, and founder of the
Rechabites (q.v.),
(2.) The son of Shimeah, David’s brother (
A dove, the son of Amittai of Gath-hepher. He was a prophet of
Israel, and predicted the restoration of the ancient boundaries
(
This book professes to give an account of what actually took place in the experience of the prophet. Some critics have sought to interpret the book as a parable or allegory, and not as a history. They have done so for various reasons. Thus (1) some reject it on the ground that the miraculous element enters so largely into it, and that it is not prophetical but narrative in its form; (2) others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.
Jonah and his story is referred to by our Lord (
There is every reason to believe that this book was written by Jonah himself. It gives an account of (1) his divine commission to go to Nineveh, his disobedience, and the punishment following (1:1-17); (2) his prayer and miraculous deliverance (1:17-2:10); (3) the second commission given to him, and his prompt obedience in delivering the message from God, and its results in the repentance of the Ninevites, and God’s long-sparing mercy toward them (ch. 3); (4) Jonah’s displeasure at God’s merciful decision, and the rebuke tendered to the impatient prophet (ch. 4). Nineveh was spared after Jonah’s mission for more than a century. The history of Jonah may well be regarded “as a part of that great onward movement which was before the Law and under the Law; which gained strength and volume as the fulness of the times drew near.”, Perowne’s Jonah.
(1.) Greek form of Jonah (
(2.) The father of the apostles Peter (
Whom Jehovah gave, the name of fifteen or more persons that are
mentioned in Scripture. The chief of these are, (1.) A Levite
descended from Gershom (
(2.) The eldest son of king Saul, and the bosom friend of
David. He is first mentioned when he was about thirty years of
age, some time after his father’s accession to the throne (
(3.) Son of the high priest Abiathar, and one who adhered to
David at the time of Absalom’s rebellion (
(4.) Son of Shammah, and David’s nephew, and also one of his
chief warriors (
Dove of the dumbness of the distance; i.e., “the silent dove in
distant places”, title of
Beauty, a town in the portion of Dan (
=Jeho’ram. (1.) One of the kings of Israel (
(2.) Jehoram, the son and successor of Jehoshaphat on the
throne of Judah (
Heb. Yarden, “the descender;” Arab. Nahr-esh-Sheriah, “the watering-place” the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it “descends” to the Dead Sea.
It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which is a fountain. This is the other source of the Jordan, and has always been regarded by the Jews as its true source. It rushes down to the plain in a foaming torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.) But besides these two historical fountains there is a third, called the Hasbany, which rises in the bottom of a valley at the western base of Hermon, 12 miles north of Tell-el-Kady. It joins the main stream about a mile below the junction of the Leddan and the Banias. The river thus formed is at this point about 45 feet wide, and flows in a channel from 12 to 20 feet below the plain. After this it flows, “with a swift current and a much-twisted course,” through a marshy plain for some 6 miles, when it falls into the Lake Huleh, “the waters of Merom” (q.v.).
During this part of its course the Jordan has descended about 1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of Lake Huleh, here almost on a level with the sea, it flows for 2 miles “through a waste of islets and papyrus,” and then for 9 miles through a narrow gorge in a foaming torrent onward to the Sea of Galilee (q.v.).
“In the whole valley of the Jordan from the Lake Huleh to the
Sea of Galilee there is not a single settled inhabitant. Along
the whole eastern bank of the river and the lakes, from the base
of Hermon to the ravine of Hieromax, a region of great
fertility, 30 miles long by 7 or 8 wide, there are only some
three inhabited villages. The western bank is almost as
desolate. Ruins are numerous enough. Every mile or two is an old
site of town or village, now well nigh hid beneath a dense
jungle of thorns and thistles. The words of Scripture here recur
to us with peculiar force: ‘I will make your cities waste, and
bring your sanctuaries unto desolation...And I will bring the
land into desolation: and your enemies which dwell therein shall
be astonished at it...And your land shall be desolate, and your
cities waste. Then shall the land enjoy her sabbaths, as long as
it lieth desolate’ (
From the Sea of Galilee, at the level of 682 feet below the
Mediterranean, the river flows through a long, low plain called
“the region of Jordan” (
There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax by the Greeks. It formed the boundary between Bashan and Gilead. It drains the plateau of the Hauran. (2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho.
The first historical notice of the Jordan is in the account of
the separation of Abraham and Lot (
The Jordan is mentioned in the Old Testament about one hundred
and eighty times, and in the New Testament fifteen times. The
chief events in gospel history connected with it are (1) John
the Baptist’s ministry, when “there went out to him Jerusalem,
and all Judaea, and were baptized of him in Jordan” (
Remover or increaser. (1.) The elder of the two sons of Jacob by
Rachel (
When he was about seventeen years old Joseph incurred the
jealous hatred of his brothers (
Jacob desiring to hear tidings of his sons, who had gone to
Shechem with their flocks, some 60 miles from Hebron, sent
Joseph as his messenger to make inquiry regarding them. Joseph
found that they had left Shechem for Dothan, whither he followed
them. As soon as they saw him coming they began to plot against
him, and would have killed him had not Reuben interposed. They
ultimately sold him to a company of Ishmaelite merchants for
twenty pieces (shekels) of silver (about $2, 10s.), ten pieces
less than the current value of a slave, for “they cared little
what they had for him, if so be they were rid of him.” These
merchants were going down with a varied assortment of
merchandise to the Egyptian market, and thither they conveyed
him, and ultimately sold him as a slave to Potiphar, an “officer
of Pharaoh’s, and captain of the guard” (
This led to Joseph’s being remembered subsequently by the
chief butler when Pharaoh also dreamed. At his suggestion Joseph
was brought from prison to interpret the king’s dreams. Pharaoh
was well pleased with Joseph’s wisdom in interpreting his
dreams, and with his counsel with reference to the events then
predicted; and he set him over all the land of Egypt (
As Joseph had interpreted, seven years of plenty came, during
which he stored up great abundance of corn in granaries built
for the purpose. These years were followed by seven years of
famine “over all the face of the earth,” when “all countries
came into Egypt to Joseph to buy corn” (
During this period of famine Joseph’s brethren also came down
to Egypt to buy corn. The history of his dealings with them, and
of the manner in which he at length made himself known to them,
is one of the most interesting narratives that can be read (
The excavations of Dr. Naville have shown the land of Goshen to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen (Egyptian Qosem) they had pasture for their flocks, were near the Asiatic frontier of Egypt, and were out of the way of the Egyptian people. An inscription speaks of it as a district given up to the wandering shepherds of Asia.
Jacob at length died, and in fulfilment of a promise which he
had exacted, Joseph went up to Canaan to bury his father in “the
field of Ephron the Hittite” (
“The ‘Story of the Two Brothers,’ an Egyptian romance written for the son of the Pharaoh of the Oppression, contains an episode very similar to the Biblical account of Joseph’s treatment by Potiphar’s wife. Potiphar and Potipherah are the Egyptian Pa-tu-pa-Ra, ‘the gift of the sun-god.’ The name given to Joseph, Zaphnath-paaneah, is probably the Egyptian Zaf-nti-pa-ankh, ‘nourisher of the living one,’ i.e., of the Pharaoh. There are many instances in the inscriptions of foreigners in Egypt receiving Egyptian names, and rising to the highest offices of state.”
By his wife Asenath, Joseph had two sons, Manasseh and Ephraim
(
The Pharaoh of Joseph’s elevation was probably Apepi, or Apopis, the last of the Hyksos kings. Some, however, think that Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH), long after the expulsion of the Hyksos.
The name Joseph denotes the two tribes of Ephraim and Manasseh
in
(2.) One of the sons of Asaph, head of the first division of
sacred musicians (
(3.) The son of Judah, and father of Semei (
(4.) The foster-father of our Lord (
(5.) A native of Arimathea, probably the Ramah of the Old
Testament (
(6.) Surnamed Barsabas (
Jehovah is his help, or Jehovah the Saviour. The son of Nun, of
the tribe of Ephraim, the successor of Moses as the leader of
Israel. He is called Jehoshua in
He was born in Egypt, and was probably of the age of Caleb,
with whom he is generally associated. He shared in all the
events of the Exodus, and held the place of commander of the
host of the Israelites at their great battle against the
Amalekites in Rephidim (
Now began the wars of conquest which Joshua carried on for
many years, the record of which is in the book which bears his
name. Six nations and thirty-one kings were conquered by him
(
His work being done, he died, at the age of one hundred and
ten years, twenty-five years after having crossed the Jordan. He
was buried in his own city of Timnath-serah (
Joshua has been regarded as a type of Christ (
The character of Joshua is thus well sketched by Edersheim:,
“Born a slave in Egypt, he must have been about forty years old
at the time of the Exodus. Attached to the person of Moses, he
led Israel in the first decisive battle against Amalek (
Contains a history of the Israelites from the death of Moses to that of Joshua. It consists of three parts: (1.) The history of the conquest of the land (1-12). (2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (13-22), and the dismissal of the eastern tribes to their homes. This section has been compared to the Domesday Book of the Norman conquest. (3.) The farewell addresses of Joshua, with an account of his death (23, 24).
This book stands first in the second of the three sections, (1) the Law, (2) the Prophets, (3) the “other writings” = Hagiographa, into which the Jewish Church divided the Old Testament. There is every reason for concluding that the uniform tradition of the Jews is correct when they assign the authorship of the book to Joshua, all except the concluding section; the last verses (24:29-33) were added by some other hand.
There are two difficulties connected with this book which have
given rise to much discussion, (1.) The miracle of the standing
still of the sun and moon on Gibeon. The record of it occurs in
Joshua’s impassioned prayer of faith, as quoted (
(2.) Another difficulty arises out of the command given by God utterly to exterminate the Canaanites. “Shall not the Judge of all the earth do right?” It is enough that Joshua clearly knew that this was the will of God, who employs his terrible agencies, famine, pestilence, and war, in the righteous government of this world. The Canaanites had sunk into a state of immorality and corruption so foul and degrading that they had to be rooted out of the land with the edge of the sword. “The Israelites’ sword, in its bloodiest executions, wrought a work of mercy for all the countries of the earth to the very end of the world.”
This book resembles the Acts of the Apostles in the number and variety of historical incidents it records, and in its many references to persons and places; and as in the latter case the epistles of Paul (see Paley’s Horae Paul.) confirm its historical accuracy by their incidental allusions and “undesigned coincidences,” so in the former modern discoveries confirm its historicity. The Amarna tablets (see ADONIZEDEC) are among the most remarkable discoveries of the age. Dating from about B.C. 1480 down to the time of Joshua, and consisting of official communications from Amorite, Phoenician, and Philistine chiefs to the king of Egypt, they afford a glimpse into the actual condition of Palestine prior to the Hebrew invasion, and illustrate and confirm the history of the conquest. A letter, also still extant, from a military officer, “master of the captains of Egypt,” dating from near the end of the reign of Rameses II., gives a curious account of a journey, probably official, which he undertook through Palestine as far north as to Aleppo, and an insight into the social condition of the country at that time. Among the things brought to light by this letter and the Amarna tablets is the state of confusion and decay that had now fallen on Egypt. The Egyptian garrisons that had held possession of Palestine from the time of Thothmes III., some two hundred years before, had now been withdrawn. The way was thus opened for the Hebrews. In the history of the conquest there is no mention of Joshua having encountered any Egyptian force. The tablets contain many appeals to the king of Egypt for help against the inroads of the Hebrews, but no help seems ever to have been sent. Is not this just such a state of things as might have been anticipated as the result of the disaster of the Exodus? In many points, as shown under various articles, the progress of the conquest is remarkably illustrated by the tablets. The value of modern discoveries in their relation to Old Testament history has been thus well described:
“The difficulty of establishing the charge of lack of historical credibility, as against the testimony of the Old Testament, has of late years greatly increased. The outcome of recent excavations and explorations is altogether against it. As long as these books contained, in the main, the only known accounts of the events they mention, there was some plausibility in the theory that perhaps these accounts were written rather to teach moral lessons than to preserve an exact knowledge of events. It was easy to say in those times men had not the historic sense. But the recent discoveries touch the events recorded in the Bible at very many different points in many different generations, mentioning the same persons, countries, peoples, events that are mentioned in the Bible, and showing beyond question that these were strictly historic. The point is not that the discoveries confirm the correctness of the Biblical statements, though that is commonly the case, but that the discoveries show that the peoples of those ages had the historic sense, and, specifically, that the Biblical narratives they touch are narratives of actual occurrences.”
Healed by Jehovah, or Jehovah will support. The son of Amon, and
his successor on the throne of Judah (
In the eighteenth year of his reign he proceeded to repair and
beautify the temple, which by time and violence had become
sorely dilapidated (
When this book was read to him, the king was alarmed by the
things it contained, and sent for Huldah, the “prophetess,” for
her counsel. She spoke to him words of encouragement, telling
him that he would be gathered to his fathers in peace before the
threatened days of judgment came. Josiah immediately gathered
the people together, and engaged them in a renewal of their
ancient national covenant with God. The Passover was then
celebrated, as in the days of his great predecessor, Hezekiah,
with unusual magnificence. Nevertheless, “the Lord turned not
from the fierceness of his great wrath wherewith his anger was
kindled against Judah” (
Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in an expedition against the king of Assyria, with the view of gaining possession of Carchemish, sought a passage through the territory of Judah for his army. This Josiah refused to permit. He had probably entered into some new alliance with the king of Assyria, and faithful to his word he sought to oppose the progress of Necho.
The army of Judah went out and encountered that of Egypt at
Megiddo, on the verge of the plain of Esdraelon. Josiah went
into the field in disguise, and was fatally wounded by a random
arrow. His attendants conveyed him toward Jerusalem, but had
only reached Hadadrimmon, a few miles south of Megiddo, when he
died (
Or Iota, the smallest letter of the Greek alphabet, used
metaphorically or proverbially for the smallest thing (
Jehovah is perfect. (1.) The youngest of Gideon’s seventy sons.
He escaped when the rest were put to death by the order of
Abimelech (
(2.) The son and successor of Uzziah on the throne of Judah.
As during his last years Uzziah was excluded from public life on
account of his leprosy, his son, then twenty-five years of age,
administered for seven years the affairs of the kingdom in his
father’s stead (
(1.) A day’s journey in the East is from 16 to 20 miles (
(2.) A Sabbath-day’s journey is 2,000 paces or yards from the
city walls (
Whom Jehovah bestows. (1.) One of the Benjamite archers who
joined David at Ziklag (
(2.) A chief of the tribe of Manasseh (
Jehovah-remembered, one of the two servants who assassinated
Jehoash, the king of Judah, in Millo (
Jubilee, music, Lamech’s second son by Adah, of the line of
Cain. He was the inventor of “the harp” (Heb. kinnor, properly
“lyre”) and “the organ” (Heb. ‘ugab, properly “mouth-organ” or
Pan’s pipe),
A joyful shout or clangour of trumpets, the name of the great
semi-centennial festival of the Hebrews. It lasted for a year.
During this year the land was to be fallow, and the Israelites
were only permitted to gather the spontaneous produce of the
fields (
The return of the jubilee year was proclaimed by a blast of
trumpets which sounded throughout the land. There is no record
in Scripture of the actual observance of this festival, but
there are numerous allusions (
The advantages of this institution were manifold. “1. It would prevent the accumulation of land on the part of a few to the detriment of the community at large. 2. It would render it impossible for any one to be born to absolute poverty, since every one had his hereditary land. 3. It would preclude those inequalities which are produced by extremes of riches and poverty, and which make one man domineer over another. 4. It would utterly do away with slavery. 5. It would afford a fresh opportunity to those who were reduced by adverse circumstances to begin again their career of industry in the patrimony which they had temporarily forfeited. 6. It would periodically rectify the disorders which crept into the state in the course of time, preclude the division of the people into nobles and plebeians, and preserve the theocracy inviolate.”
(1.) The patriarch Judah, son of Jacob (
(2.) The father of Simeon in Christ’s maternal ancestry (
(3.) Son of Joanna, and father of Joseph in Christ’s maternal
ancestry (26), probably identical with Abiud (
(4.) One of the Lord’s “brethren” (
Praise, the fourth son of Jacob by Leah. The name originated in
Leah’s words of praise to the Lord on account of his birth: “Now
will I praise [Heb. odeh] Jehovah, and she called his name
Yehudah” (
It was Judah that interposed in behalf of Joseph, so that his
life was spared (
Soon after the sale of Joseph to the Ishmaelites, Judah went
to reside at Adullam, where he married a woman of Canaan. (See
ONAN; TAMAR.) After the death of his wife
Shuah, he returned to his father’s house, and there exercised
much influence over the patriarch, taking a principal part in
the events which led to the whole family at length going down
into Egypt. We hear nothing more of him till he received his
father’s blessing (
When the disruption took place at Shechem, at first only the
tribe of Judah followed the house of David. But very soon after
the tribe of Benjamin joined the tribe of Judah, and Jerusalem
became the capital of the new kingdom (
For the first sixty years the kings of Judah aimed at
re-establishing their authority over the kingdom of the other
ten tribes, so that there was a state of perpetual war between
them. For the next eighty years there was no open war between
them. For the most part they were in friendly alliance,
co-operating against their common enemies, especially against
Damascus. For about another century and a half Judah had a
somewhat checkered existence after the termination of the
kingdom of Israel till its final overthrow in the destruction of
the temple (B.C. 588) by Nebuzar-adan, who was captain of
Nebuchadnezzar’s body-guard (
The kingdom maintained a separate existence for three hundred and eighty-nine years. It occupied an area of 3,435 square miles. (See ISRAEL, KINGDOM OF.)
Judah and his three surviving sons went down with Jacob into
Egypt (
The inheritance of the tribe of Judah was at first fully
one-third of the whole country west of Jordan, in all about
2,300 square miles (
This territory given to Judah was divided into four sections.
(1.) The south (Heb. negeb), the undulating pasture-ground
between the hills and the desert to the south (
Nine of the cities of Judah were assigned to the priests
(
The Authorized Version, following the Vulgate, has this
rendering in
The Graecized form of Judah. (1.) The patriarch (
(2.) Son of Simon (
Why such a man was chosen to be an apostle we know not, but it
is written that “Jesus knew from the beginning who should betray
him” (
(3.) A Jew of Damascus (
(4.) A Christian teacher, surnamed Barsabas. He was sent from
Jerusalem to Antioch along with Paul and Barnabas with the
decision of the council (
= Judas. Among the apostles there were two who bore this name,
(1) Judas (
After the Captivity this name was applied to the whole of the
country west of the Jordan (
The province of Judea, as distinguished from Galilee and Samaria, included the territories of the tribes of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it was a part of the province of Syria, and was governed by a procurator.
The author was “Judas, the brother of James” the Less (
There is nothing very definite to determine the time and place at which it was written. It was apparently written in the later period of the apostolic age, for when it was written there were persons still alive who had heard the apostles preach (ver. 17). It may thus have been written about A.D. 66 or 70, and apparently in Palestine.
The epistle is addressed to Christians in general (ver. 1), and its design is to put them on their guard against the misleading efforts of a certain class of errorists to which they were exposed. The style of the epistle is that of an “impassioned invective, in the impetuous whirlwind of which the writer is hurried along, collecting example after example of divine vengeance on the ungodly; heaping epithet upon epithet, and piling image upon image, and, as it were, labouring for words and images strong enough to depict the polluted character of the licentious apostates against whom he is warning the Church; returning again and again to the subject, as though all language was insufficient to give an adequate idea of their profligacy, and to express his burning hatred of their perversion of the doctrines of the gospel.”
The striking resemblance this epistle bears to 2 Peter suggests the idea that the author of the one had seen the epistle of the other.
The doxology with which the epistle concludes is regarded as the finest in the New Testament.
(Heb. shophet, pl. shophetim), properly a magistrate or ruler,
rather than one who judges in the sense of trying a cause. This
is the name given to those rulers who presided over the affairs
of the Israelites during the interval between the death of
Joshua and the accession of Saul (
In
Is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the “judges.” The book of Ruth originally formed part of this book, but about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon.
The book contains, (1.) An introduction (1-3:6), connecting it with the previous narrative in Joshua, as a “link in the chain of books.” (2.) The history of the thirteen judges (3:7-16:31) in the following order:
| FIRST PERIOD (3:7-ch. 5) | Years | I. Servitude under Chushan-rishathaim of | Mesopotamia 8 | 1. OTHNIEL delivers Israel, rest 40 | II. Servitude under Eglon of Moab: | Ammon, Amalek 18 | 2. EHUD’S deliverance, rest 80 | 3. SHAMGAR Unknown. | III. Servitude under Jabin of Hazor in | Canaan 20 | 4. DEBORAH and, | 5. BARAK 40 | (206) | | SECOND PERIOD (6-10:5) | | IV. Servitude under Midian, Amalek, and | children of the east 7 | 6. GIDEON 40 | ABIMELECH, Gideon’s son, reigns as | king over Israel 3 | 7. TOLA 23 | 8. JAIR 22 | (95) | | THIRD PERIOD (10:6-ch. 12) | | V. Servitude under Ammonites with the | Philistines 18 | 9. JEPHTHAH 6 | 10. IBZAN 7 | 11. ELON 10 | 12. ABDON 8 | (49) | | FOURTH PERIOD (13-16) | VI. Seritude under Philistines 40 | 13. SAMSON 20 | (60) | In all 410
Samson’s exploits probably synchronize with the period
immediately preceding the national repentance and reformation
under Samuel (
After Samson came Eli, who was both high priest and judge. He directed the civil and religious affairs of the people for forty years, at the close of which the Philistines again invaded the land and oppressed it for twenty years. Samuel was raised up to deliver the people from this oppression, and he judged Israel for some twelve years, when the direction of affairs fell into the hands of Saul, who was anointed king. If Eli and Samuel are included, there were then fifteen judges. But the chronology of this whole period is uncertain.
(3.) The historic section of the book is followed by an appendix (17-21), which has no formal connection with that which goes before. It records (a) the conquest (17, 18) of Laish by a portion of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (19-21). This section properly belongs to the period only a few years after the death of Joshua. It shows the religious and moral degeneracy of the people.
The author of this book was most probably Samuel. The internal
evidence both of the first sixteen chapters and of the appendix
warrants this conclusion. It was probably composed during Saul’s
reign, or at the very beginning of David’s. The words in
18:30, 31, imply that it was written after the taking of the ark
by the Philistines, and after it was set up at Nob (
Gr. praitorion (
The trial of our Lord was carried on in a room or office of the palace. The “whole band” spoken of by Mark were gathered together in the palace court.
(
(1.) The secret decisions of God’s will (
The sentence that will be passed on our actions at the last day
(
The judge is Jesus Christ, as mediator. All judgment is
committed to him (
The persons to be judged are, (1) the whole race of Adam
without a single exception (
The rule of judgment is the standard of God’s law as revealed
to men, the heathen by the law as written on their hearts (
The time of the judgment will be after the resurrection (
As the Scriptures represent the final judgment “as certain
[
Jewess, the daughter of Beeri the Hittite, and one of Esau’s
wives (
A Christian woman at Rome to whom Paul sent his salutations
(
The centurion of the Augustan cohort, or the emperor’s
body-guard, in whose charge Paul was sent prisoner to Rome (
(
(Heb. rothem), called by the Arabs retem, and known as Spanish
broom; ranked under the genus genista. It is a desert shrub, and
abounds in many parts of Palestine. In the account of his
journey from Akabah to Jerusalem, Dr. Robinson says: “This is
the largest and most conspicuous shrub of these deserts, growing
thickly in the water-courses and valleys. Our Arabs always
selected the place of encampment, if possible, in a spot where
it grew, in order to be sheltered by it at night from the wind;
and during the day, when they often went on in advance of the
camels, we found them not unfrequently sitting or sleeping under
a bush of retem to shelter them from the sun. It was in this
very desert, a day’s journey from Beersheba, that the prophet
Elijah lay down and slept beneath the same shrub” (
“The Bedawin of Sinai still burn this very plant into a charcoal which throws out the most intense heat.”
The principal deity of the ancient Greeks and Romans. He was
worshipped by them under various epithets. Barnabas was
identified with this god by the Lycaonians (
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
That perfection of his nature whereby he is infinitely righteous
in himself and in all he does, the righteousness of the divine
nature exercised in his moral government. At first God imposes
righteous laws on his creatures and executes them righteously.
Justice is not an optional product of his will, but an
unchangeable principle of his very nature. His legislative
justice is his requiring of his rational creatures conformity in
all respects to the moral law. His rectoral or distributive
justice is his dealing with his accountable creatures according
to the requirements of the law in rewarding or punishing them
(
A forensic term, opposed to condemnation. As regards its nature,
it is the judicial act of God, by which he pardons all the sins
of those who believe in Christ, and accounts, accepts, and
treats them as righteous in the eye of the law, i.e., as
conformed to all its demands. In addition to the pardon (q.v.)
of sin, justification declares that all the claims of the law
are satisfied in respect of the justified. It is the act of a
judge and not of a sovereign. The law is not relaxed or set
aside, but is declared to be fulfilled in the strictest sense;
and so the person justified is declared to be entitled to all
the advantages and rewards arising from perfect obedience to the
law (
It proceeds on the imputing or crediting to the believer by
God himself of the perfect righteousness, active and passive, of
his Representative and Surety, Jesus Christ (
The sole condition on which this righteousness is imputed or
credited to the believer is faith in or on the Lord Jesus
Christ. Faith is called a “condition,” not because it possesses
any merit, but only because it is the instrument, the only
instrument by which the soul appropriates or apprehends Christ
and his righteousness (
The act of faith which thus secures our justification secures
also at the same time our sanctification (q.v.); and thus the
doctrine of justification by faith does not lead to
licentiousness (
(1.) Another name for Joseph, surnamed Barsabas. He and Matthias
are mentioned only in
(2.) A Jewish proselyte at Corinth, in whose house, next door
to the synagogue, Paul held meetings and preached after he left
the synagogue (
(3.) A Jewish Christian, called Jesus, Paul’s only
fellow-labourer at Rome, where he wrote his Epistle to the
Colossians (
Extended, a Levitical city in the mountains or hill-country of
Judah (
Gathering of God, a city in the extreme south of Judah, near to
Idumaea (
Holy, or Kadesh-Barnea, sacred desert of wandering, a place on
the south-eastern border of Palestine, about 165 miles from
Horeb. It lay in the “wilderness” or “desert of Zin” (
At the end of these years of wanderings, the tribes were a
second time gathered together at Kadesh. During their stay here
at this time Miriam died and was buried. Here the people
murmured for want of water, as their forefathers had done
formerly at Rephidim; and Moses, irritated by their chidings,
“with his rod smote the rock twice,” instead of “speaking to the
rock before their eyes,” as the Lord had commanded him (comp.
This place has been identified with ‘Ain el-Kadeis, about 12 miles east-south-east of Beersheba. (See SPIES.)
The sacred city of the Hittites, on the left bank of the Orontes, about 4 miles south of the Lake of Homs. It is identified with the great mound Tell Neby Mendeh, some 50 to 100 feet high, and 400 yards long. On the ruins of the temple of Karnak, in Egypt, has been found an inscription recording the capture of this city by Rameses II. (See PHARAOH.) Here the sculptor “has chiselled in deep work on the stone, with a bold execution of the several parts, the procession of the warriors, the battle before Kadesh, the storming of the fortress, the overthrow of the enemy, and the camp life of the Egyptians.” (See HITTITES.)
Before God; i.e., his servant, one of the Levites who returned
with Zerubbabel from the Captivity (
Orientals, the name of a Canaanitish tribe which inhabited the
north-eastern part of Palestine in the time of Abraham (
Reedy; brook of reeds. (1.) A stream forming the boundary
between Ephraim and Manasseh, from the Mediterranean eastward to
Tappuah (
(2.) A town in the north of Asher (
Bald, the father of Johanan and Jonathan, who for a time were
loyal to Gedaliah, the Babylonian governor of Jerusalem (
A floor; bottom, a place between Adar and Azmon, about midway
between the Mediterranean and the Dead Sea (
Foundation, a place in the open desert wastes on the east of
Jordan (
City, a town in the tribe of Zebulun assigned to the Levites of
the family of Merari (
Double city, a town of Naphali, assigned to the Gershonite
Levites, and one of the cities of refuge (
(
Dark-skinned, the second son of Ishmael (
It is the name for the nomadic tribes of Arabs, the Bedouins
generally (
Eastward, the last-named of the sons of Ishmael (
Beginnings; easternmost, a city of Reuben, assigned to the
Levites of the family of Merari (
Sanctuary. (1.) A place in the extreme south of Judah (
(2.) A city of Issachar (
(3.) A “fenced city” of Naphtali, one of the cities of refuge
(
It has been supposed by some that the Kedesh of the narrative, where Barak assembled his troops, was not the place in Upper Galilee so named, which was 30 miles distant from the plain of Esdraelon, but Kedish, on the shore of the Sea of Galilee, 12 miles from Tabor.
The valley, now quite narrow, between the Mount of Olives and
Mount Moriah. The upper part of it is called the Valley of
Jehoshaphat. The LXX., in
Assembly, one of the stations of the Israelites in the desert
(
Citadel, a city in the lowlands of Judah (
Dwarf, a Levite who assisted Ezra in expounding the law to the
people (
Helper of God, or assembly of God. (1.) The third son of Nahor
(
(2.) Son of Shiphtan, appointed on behalf of the tribe of
Ephraim to partition the land of Canaan (
(3.) A Levite (
Possession, a city of Gilead. It was captured by Nobah, who
called it by his own name (
Hunter. (1.) One of the sons of Eliphaz, the son of Esau. He
became the chief of an Edomitish tribe (
(2.) Caleb’s younger brother, and father of Othniel (
(3.) Caleb’s grandson (
Smiths, the name of a tribe inhabiting the desert lying between
southern Palestine and the mountains of Sinai. Jethro was of
this tribe (
(1.) The name of a tribe referred to in the covenant God made
with Abraham (
(2.) A designation given to Caleb (R.V.,
Mentioned only
Horn of the face-paint = cosmetic-box, the name of Job’s third
daughter (
Cities. (1.) A town in the south of Judah (
(2.) A city of Moab (
(
A large pot for cooking. The same Hebrew word (dud, “boiling”)
is rendered also “pot” (
Incense, the wife of Abraham, whom he married probably after
Sarah’s death (
Frequently mentioned in Scripture. It is called in Hebrew
maphteah, i.e., the opener (
The word is used figuratively of power or authority or office
(
Cassia, the name of Job’s second daughter (42:14), born after prosperity had returned to him.
Abrupt; cut off, a city of the tribe of Benjamin (
The graves of the longing or of lust, one of the stations of the Israelites in the wilderness. It was probably in the Wady Murrah, and has been identified with the Erweis el-Ebeirig, where the remains of an ancient encampment have been found, about 30 miles north-east of Sinai, and exactly a day’s journey from ‘Ain Hudherah.
“Here began the troubles of the journey. First, complaints
broke out among the people, probably at the heat, the toil, and
the privations of the march; and then God at once punished them
by lightning, which fell on the hinder part of the camp, and
killed many persons, but ceased at the intercession of Moses
(
Two heaps, a city of Ephraim, assigned to the Kohathite Levites,
and appointed as a city of refuge (
The young of the goat. It was much used for food (
= Kedron = Cedron, turbid, the winter torrent which flows
through the Valley of Jehoshaphat, on the eastern side of
Jerusalem, between the city and the Mount of Olives. This valley
is known in Scripture only by the name “the brook Kidron.” David
crossed this brook bare-foot and weeping, when fleeing from
Absalom (
Through this mountain ravine no water runs, except after heavy
rains in the mountains round about Jerusalem. Its length from
its head to en-Rogel is 2 3/4 miles. Its precipitous, rocky
banks are filled with ancient tombs, especially the left bank
opposite the temple area. The greatest desire of the Jews is to
be buried there, from the idea that the Kidron is the “valley of
Jehoshaphat” mentioned in
Below en-Rogel the Kidron has no historical or sacred interest. It runs in a winding course through the wilderness of Judea to the north-western shore of the Dead Sea. Its whole length, in a straight line, is only some 20 miles, but in this space its descent is about 3,912 feet. (See KEDRON.)
Recent excavations have brought to light the fact that the old bed of the Kidron is about 40 feet lower than its present bed, and about 70 feet nearer the sanctuary wall.
An elegy, a city in the extreme south of Judah (
(Heb. sing. parah, i.e., “fruitful”), mentioned in Pharaoh’s
dream (
Is in Scripture very generally used to denote one invested with
authority, whether extensive or limited. There were thirty-one
kings in Canaan (
This title is applied to God (
Jehovah was the sole King of the Jewish nation (
The Hebrew kings did not rule in their own right, nor in name
of the people who had chosen them, but partly as servants and
partly as representatives of Jehovah, the true King of Israel (
(For catalogue of kings of Israel and Judah see chronological table in Appendix.)
(
One of the three special relations in which Christ stands to his people. Christ’s office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator.
Christ is King and sovereign Head over his Church and over all
things to his Church (
Christ’s mediatorial kingdom may be regarded as comprehending, (1) his kingdom of power, or his providential government of the universe; (2) his kingdom of grace, which is wholly spiritual in its subjects and administration; and (3) his kingdom of glory, which is the consummation of all his providential and gracious administration.
Christ sustained and exercised the function of mediatorial
King as well as of Prophet and Priest, from the time of the fall
of man, when he entered on his mediatorial work; yet it may be
said that he was publicly and formally enthroned when he
ascended up on high and sat down at the Father’s right hand (
Mentioned only in
The two books of Kings formed originally but one book in the Hebrew Scriptures. The present division into two books was first made by the LXX., which now, with the Vulgate, numbers them as the third and fourth books of Kings, the two books of Samuel being the first and second books of Kings.
They contain the annals of the Jewish commonwealth from the
accession of Solomon till the subjugation of the kingdom by
Nebuchadnezzar and the Babylonians (apparently a period of about
four hundred and fifty-three years). The books of Chronicles
(q.v.) are more comprehensive in their contents than those of
Kings. The latter synchronize with
The authorship of these books is uncertain. There are some
portions of them and of Jeremiah that are almost identical,
e.g.,
In the threefold division of the Scriptures by the Jews, these
books are ranked among the “Prophets.” They are frequently
quoted or alluded to by our Lord and his apostles (
The sources of the narrative are referred to (1) “the book of
the acts of Solomon” (
The date of its composition was some time between B.C. 561,
the date of the last chapter (
Heb. goel, from root meaning to redeem. The goel among the
Hebrews was the nearest male blood relation alive. Certain
important obligations devolved upon him toward his next of kin.
(1.) If any one from poverty was unable to redeem his
inheritance, it was the duty of the kinsman to redeem it (
God is the Goel of his people because he redeems them (
(2.) The goel also was the avenger (q.v.) of blood (
A wall or fortress, a place to which Tiglath-pileser carried the
Syrians captive after he had taken the city of Damascus (
Built fortress, a city and fortress of Moab, the modern Kerak, a
small town on the brow of a steep hill about 6 miles from
Rabbath-Moab and 10 miles from the Dead Sea; called also
Kir-haresh, Kir-hareseth, Kir-heres (
City, a city belonging to Benjamin (
Two cities; a double city. (1.) A city of refuge in Naphtali (
(2.) A town on the east of Jordan (
City of Arba, the original name of Hebron (q.v.), so called from
the name of its founder, one of the Anakim (
City of streets,
City of jaars; i.e., of woods or forests, a Gibeonite town
(
The words of
City of the sannah; i.e., of the palm(?),
City of books,
A bow. (1.) A Levite of the family of Merari (
(2.) A Benjamite of Jerusalem (
(3.) A Levite in the time of Hezekiah (
(4.) The great-grandfather of Mordecai (
(5.) A Benjamite, the son of Abiel, and father of king Saul (
Hardness, a city of Issachar assigned to the Gershonite Levites
(
Winding, a winter torrent of Central Palestine, which rises
about the roots of Tabor and Gilboa, and passing in a northerly
direction through the plains of Esdraelon and Acre, falls into
the Mediterranean at the north-eastern corner of the bay of
Acre, at the foot of Carmel. It is the drain by which the waters
of the plain of Esdraelon and of the mountains that surround it
find their way to the sea. It bears the modern name of Nahr
el-Mokattah, i.e., “the river of slaughter” (comp.
This was the scene of the defeat of Sisera (
Of affection (
An unclean and keen-sighted bird of prey (
A man’s wall, a town in the plain of Judah (
Knotty, a city of Zebulun (
(
To prepare dough in the process of baking (
The vessel in which the dough, after being mixed and leavened,
was left to swell or ferment (
(1.) Heb. hereb, “the waster,” a sharp instrument for
circumcision (
(2.) Heb. maakeleth, a large knife for slaughtering and
cutting up food (
(3.) Heb. sakkin, a knife for any purpose, a table knife
(
(4.) Heb. mahalaph, a butcher’s knife for slaughtering the
victims offered in sacrifice (
(5.) Smaller knives (Heb. ta’ar,
“Though Orientals are very jealous of their privacy, they never
knock when about to enter your room, but walk in without warning
or ceremony. It is nearly impossible to teach an Arab servant to
knock at your door. They give warning at the outer gate either
by calling or knocking. To stand and call is a very common and
respectful mode. Thus Moses commanded the holder of a pledge to
stand without and call to the owner to come forth (
Knocking is used as a sign of importunity (
Some architectural ornament. (1.) Heb. kaphtor (
(2.) Heb. peka’im, found only in
He-camel, occurs only in
Assembly, the second son of Levi, and father of Amram (
The descendants of Kohath. They formed the first of the three
divisions of the Levites (
Ice, hail. (1.) The third son of Esau, by Aholibamah (
(2.) A Levite, the son of Izhar, the brother of Amram, the
father of Moses and Aaron (
The descendants of the sons of Korah who did not participate in the rebellion afterwards rose to eminence in the Levitical service.
That portion of the Kohathites that descended from Korah. (1.)
They were an important branch of the singers of the Kohathite
division (
(2.) Some of the sons of Korah also were “porters” of the
temple (
Partridge. (1.) A Levite and temple-warder of the Korahites, the
son of Asaph. He was father of Shallum and Meshelemiah,
temple-porters (
(2.) A Levitical porter at the east gate of the temple (
(3.) In
A Levitical family descended from Korah (
Thorn. (1.) A descendant of Judah.
(2.) A priest, the head of the seventh division of the priests
(
White. (1.) The son of Bethuel, who was the son of Nahor,
Abraham’s brother. He lived at Haran in Mesopotamia. His sister
Rebekah was Isaac’s wife (
(2.) A city in the Arabian desert in the route of the
Israelites (
Impregnable, a royal Canaanitish city in the Shephelah, or
maritime plain of Palestine (
Lachish has been identified with Tell-el-Hesy, where a
cuneiform tablet has been found, containing a letter supposed to
be from Amenophis at Amarna in reply to one of the Amarna
tablets sent by Zimrida from Lachish. This letter is from the
chief of Atim (=Etam,
Excavations at Lachish are still going on, and among other discoveries is that of an iron blast-furnace, with slag and ashes, which is supposed to have existed B.C. 1500. If the theories of experts are correct, the use of the hot-air blast instead of cold air (an improvement in iron manufacture patented by Neilson in 1828) was known fifteen hundred years before Christ. (See FURNACE.)
Occurs only once, in the account of Jacob’s vision (
A lion. (1.) A city of the Sidonians, in the extreme north of
Palestine (
(2.) A place mentioned in
(3.) The father of Phalti (
(
(1.) Heb. kebes, a male lamb from the first to the third year.
Offered daily at the morning and the evening sacrifice (
(2.) Heb. taleh, a young sucking lamb (
The lamb was a symbol of Christ (
Christ is called the Lamb of God (
The strikerdown; the wild man. (1.) The fifth in descent from
Cain. He was the first to violate the primeval ordinance of
marriage (
(2.) The seventh in descent from Seth, being the only son of
Methuselah. Noah was the oldest of his several sons (
(Heb. qinah), an elegy or dirge. The first example of this form
of poetry is the lament of David over Saul and Jonathan (
Called in the Hebrew canon ’Ekhah, meaning “How,” being the
formula for the commencement of a song of wailing. It is the
first word of the book (see
As to its authorship, there is no room for hesitancy in following the LXX. and the Targum in ascribing it to Jeremiah. The spirit, tone, language, and subject-matter are in accord with the testimony of tradition in assigning it to him. According to tradition, he retired after the destruction of Jerusalem by Nebuchadnezzar to a cavern outside the Damascus gate, where he wrote this book. That cavern is still pointed out. “In the face of a rocky hill, on the western side of the city, the local belief has placed ‘the grotto of Jeremiah.’ There, in that fixed attitude of grief which Michael Angelo has immortalized, the prophet may well be supposed to have mourned the fall of his country” (Stanley, Jewish Church).
The book consists of five separate poems. In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely. In chapter 2 these miseries are described in connection with the national sins that had caused them. Chapter 3 speaks of hope for the people of God. The chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people’s sins. Chapter 5 is a prayer that Zion’s reproach may be taken away in the repentance and recovery of the people.
The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), i.e., each verse begins with a letter of the Hebrew alphabet taken in order. The first, second, and fourth have each twenty-two verses, the number of the letters in the Hebrew alphabet. The third has sixty-six verses, in which each three successive verses begin with the same letter. The fifth is not acrostic.
Speaking of the “Wailing-place (q.v.) of the Jews” at Jerusalem, a portion of the old wall of the temple of Solomon, Schaff says: “There the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms.”
(1.) That part of the candle-sticks of the tabernacle and the
temple which bore the light (
(2.) A torch carried by the soliders of Gideon (
(3.) Domestic lamps (A.V., “candles”) were in common use among
the Hebrews (
(4.) Lamps or torches were used in connection with marriage
ceremonies (
This word is also frequently metaphorically used to denote
life, welfare, guidance, etc. (
A boundary line indicated by a stone, stake, etc. (
The city of this name mentioned in Scripture lay on the confines
of Phrygia and Lydia, about 40 miles east of Ephesus (
(
Torches. Deborah is called “the wife of Lapidoth” (
Of water like a dog, i.e., by putting the hand filled with water
to the mouth. The dog drinks by shaping the end of his long thin
tongue into the form of a spoon, thus rapidly lifting up water,
which he throws into his mouth. The three hundred men that went
with Gideon thus employed their hands and lapped the water out
of their hands (
The name of an unclean bird, mentioned only in
A city in the island of Crete (
Fissure, a place apparently east of the Dead Sea (
A thong (
The vernacular language of the ancient Romans (
(1.) Heb. ‘eshnabh, a latticed opening through which the cool
breeze passes (
(2.) Heb. harakim, the network or lattice of a window (
(3.) Heb. sebakhah, the latticed balustrade before a window or
balcony (
(Heb. kiyor), a “basin” for boiling in, a “pan” for cooking (
That which was originally used in the tabernacle was of brass
(rather copper; Heb. nihsheth), made from the metal mirrors the
women brought out of Egypt (
In the temple there were ten lavers used for the sacrifices,
and the molten sea for the ablutions of the priests (
No lavers are mentioned in the second temple.
A rule of action. (1.) The Law of Nature is the will of God as
to human conduct, founded on the moral difference of things, and
discoverable by natural light (
(2.) The Ceremonial Law prescribes under the Old Testament the
rites and ceremonies of worship. This law was obligatory only
till Christ, of whom these rites were typical, had finished his
work (
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
(4.) The Moral Law is the revealed will of God as to human
conduct, binding on all men to the end of time. It was
promulgated at Sinai. It is perfect (
(5.) Positive Laws are precepts founded only on the will of God. They are right because God commands them.
(6.) Moral positive laws are commanded by God because they are right.
Is the whole body of the Mosaic legislation (
The great leading principle of the Mosaic law is that it is essentially theocratic; i.e., it refers at once to the commandment of God as the foundation of all human duty.
Among the Jews, was one versed in the laws of Moses, which he
expounded in the schools and synagogues (
An abbreviation of Eleazar, whom God helps. (1.) The brother of
Mary and Martha of Bethany. He was raised from the dead after he
had lain four days in the tomb (
(2.) A beggar named in the parable recorded
Of a tree. The olive-leaf mentioned
Leaf of a door (
Leaf of a book (
A treaty or confederacy. The Jews were forbidden to enter into
an alliance of any kind (1) with the Canaanites (
Weary, the eldest daughter of Laban, and sister of Rachel (
For answering; i.e., in singing, occurs in the title to
(
A girdle of, worn by Elijah (
(1.) Heb. seor (
(2.) Heb. hamets, properly “ferment.” In
The use of leaven was strictly forbidden in all offerings made
to the Lord by fire (
White, “the white mountain of Syria,” is the loftiest and most
celebrated mountain range in Syria. It is a branch running
southward from the Caucasus, and at its lower end forking into
two parallel ranges, the eastern or Anti-Lebanon, and the
western or Lebanon proper. They enclose a long valley (
Lebanon proper, Jebel es-Sharki, commences at its southern
extremity in the gorge of the Leontes, the ancient Litany, and
extends north-east, parallel to the Mediterranean coast, as far
as the river Eleutherus, at the plain of Emesa, “the entering of
Hamath” (
The eastern range, or Anti-Lebanon, or “Lebanon towards the sunrising,” runs nearly parallel with the western from the plain of Emesa till it connects with the hills of Galilee in the south. The height of this range is about 5,000 feet. Its highest peak is Hermon (q.v.), from which a number of lesser ranges radiate.
Lebanon is first mentioned in the description of the boundary
of Palestine (
The Lebanon range is now inhabited by a population of about 300,000 Christians, Maronites, and Druses, and is ruled by a Christian governor. The Anti-Lebanon is inhabited by Mohammedans, and is under a Turkish ruler.
Courageous, a surname of Judas (Jude), one of the twelve (
Frankincense, a town near Shiloh, on the north side of Bethel
(
(Heb. hatsir; the Allium porrum), rendered “grass” in
(Heb. shemarim), from a word meaning to keep or preserve. It was
applied to “lees” from the custom of allowing wine to stand on
the lees that it might thereby be better preserved (
Among the Hebrews, denoted the north (
(
A regiment of the Roman army, the number of men composing which
differed at different times. It originally consisted of three
thousand men, but in the time of Christ consisted of six
thousand, exclusive of horsemen, who were in number a tenth of
the foot-men. The word is used (
A jawbone, a place in the tribe of Judah where Samson achieved a
victory over the Philistines (
Dedicated to God, a king whom his mother instructed (
(Heb. ‘adashim), a species of vetch (
(Heb. namer, so called because spotted,
(Heb. tsara’ath, a “smiting,” a “stroke,” because the disease
was regarded as a direct providential infliction). This name is
from the Greek lepra, by which the Greek physicians designated
the disease from its scaliness. We have the description of the
disease, as well as the regulations connected with it, in
Lepers were required to live outside the camp or city (
This disease “begins with specks on the eyelids and on the palms, gradually spreading over the body, bleaching the hair white wherever they appear, crusting the affected parts with white scales, and causing terrible sores and swellings. From the skin the disease eats inward to the bones, rotting the whole body piecemeal.” “In Christ’s day no leper could live in a walled town, though he might in an open village. But wherever he was he was required to have his outer garment rent as a sign of deep grief, to go bareheaded, and to cover his beard with his mantle, as if in lamentation at his own virtual death. He had further to warn passers-by to keep away from him, by calling out, ‘Unclean! unclean!’ nor could he speak to any one, or receive or return a salutation, since in the East this involves an embrace.”
That the disease was not contagious is evident from the
regulations regarding it (
In
Peoples; nations, the last mentioned of the three sons of Dedan,
and head of an Arabian tribe (
Adhesion. (1.) The third son of Jacob by Leah. The origin of the
name is found in Leah’s words (
(2.) The father of Matthat, and son of Simeon, of the
ancestors of Christ (
(3.)
(4.) One of the apostles, the son of Alphaeus (
A transliterated Hebrew word (livyathan), meaning “twisted,”
“coiled.” In
From Latin levir, “a husband’s brother,” the name of an ancient
custom ordained by Moses, by which, when an Israelite died
without issue, his surviving brother was required to marry the
widow, so as to continue his brother’s family through the son
that might be born of that marriage (
A descendant of the tribe of Levi (
When the Israelites left Egypt, the ancient manner of worship
was still observed by them, the eldest son of each house
inheriting the priest’s office. At Sinai the first change in
this ancient practice was made. A hereditary priesthood in the
family of Aaron was then instituted (
The Levitical order consisted of all the descendants of Levi’s three sons, Gershon, Kohath, and Merari; whilst Aaron, Amram’s son (Amram, son of Kohat), and his issue constituted the priestly order.
The age and qualification for Levitical service are specified
in
They were not included among the armies of Israel (
As being wholly consecrated to the service of the Lord, they
had no territorial possessions. Jehovah was their inheritance
(
The third book of the Pentateuch; so called in the Vulgate, after the LXX., because it treats chiefly of the Levitical service.
In the first section of the book (1-17), which exhibits the worship itself, there is, (1.) A series of laws (1-7) regarding sacrifices, burnt-offerings, meat-offerings, and thank-offerings (1-3), sin-offerings and trespass-offerings (4; 5), followed by the law of the priestly duties in connection with the offering of sacrifices (6; 7). (2.) An historical section (8-10), giving an account of the consecration of Aaron and his sons (8); Aaron’s first offering for himself and the people (9); Nadab and Abihu’s presumption in offering “strange fire before Jehovah,” and their punishment (10). (3.) Laws concerning purity, and the sacrifices and ordinances for putting away impurity (11-16). An interesting fact may be noted here. Canon Tristram, speaking of the remarkable discoveries regarding the flora and fauna of the Holy Land by the Palestine Exploration officers, makes the following statement:, “Take these two catalogues of the clean and unclean animals in the books of Leviticus [11] and Deuteronomy [14]. There are eleven in Deuteronomy which do not occur in Leviticus, and these are nearly all animals and birds which are not found in Egypt or the Holy Land, but which are numerous in the Arabian desert. They are not named in Leviticus a few weeks after the departure from Egypt; but after the people were thirty-nine years in the desert they are named, a strong proof that the list in Deuteronomy was written at the end of the journey, and the list in Leviticus at the beginning. It fixes the writing of that catalogue to one time and period only, viz., that when the children of Israel were familiar with the fauna and the flora of the desert” (Palest. Expl. Quart., Jan. 1887). (4.) Laws marking the separation between Israel and the heathen (17-20). (5.) Laws about the personal purity of the priests, and their eating of the holy things (20; 21); about the offerings of Israel, that they were to be without blemish (22:17-33); and about the due celebration of the great festivals (23; 25). (6.) Then follow promises and warnings to the people regarding obedience to these commandments, closing with a section on vows.
The various ordinances contained in this book were all
delivered in the space of a month (comp.
No book contains more of the very words of God. He is almost throughout the whole of it the direct speaker. This book is a prophecy of things to come, a shadow whereof the substance is Christ and his kingdom. The principles on which it is to be interpreted are laid down in the Epistle to the Hebrews. It contains in its complicated ceremonial the gospel of the grace of God.
(
(
Found only
Transparency; whiteness. (1.) One of the stations of the
Israelites in the wilderness (
(2.) One of the royal cities of the Canaanites taken by Joshua
(
White, one of the two sons of Gershon, the son of Levi (
The country of the Ludim (
(Heb. kinnim), the creatures employed in the third plague sent
upon Egypt (
Some have supposed that the word denotes not lice properly, but gnats. Others, with greater probability, take it to mean the “tick” which is much larger than lice.
An intentional violation of the truth. Lies are emphatically
condemned in Scripture (
(only in A.V.
Generally of physical life (
The offspring of the divine command (
Frequently referred to by the sacred writers (
(only in pl., Heb. ‘ahalim), a perfume derived from some
Oriental tree (
(Heb. leshem) occurs only in
The Hebrew name shushan or shoshan, i.e., “whiteness”, was used
as the general name of several plants common to Syria, such as
the tulip, iris, anemone, gladiolus, ranunculus, etc. Some
interpret it, with much probability, as denoting in the Old
Testament the water-lily (Nymphoea lotus of Linn.), or lotus
(
The lilies (Gr. krinia) spoken of in the New Testament (
Of the true “floral glories of Palestine” the pheasant’s eye (Adonis Palestina), the ranunuculus (R. Asiaticus), and the anemone (A coronaria), the last named is however, with the greatest probability regarded as the “lily of the field” to which our Lord refers. “Certainly,” says Tristram (Nat. Hist. of the Bible), “if, in the wondrous richness of bloom which characterizes the land of Israel in spring, any one plant can claim pre-eminence, it is the anemone, the most natural flower for our Lord to pluck and seize upon as an illustration, whether walking in the fields or sitting on the hill-side.” “The white water-lily (Nymphcea alba) and the yellow water-lily (Nuphar lutea) are both abundant in the marshes of the Upper Jordan, but have no connection with the lily of Scripture.”
The Hebrew word so rendered means “boiling” or “effervescing.”
From
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is
made (
Flax was early cultivated in Egypt (
(2.) Heb. buts, “whiteness;” rendered “fine linen” in
(3.) Heb. bad; rendered “linen”
(4.) Heb. shesh; rendered “fine linen”
(5.) Heb. ‘etun.
(6.) Heb. sadin.
The word “linen” is used as an emblem of moral purity (
(See YARN.)
Were used for measuring and dividing land; and hence the word
came to denote a portion or inheritance measured out; a
possession (
(1.) Heb. mashkoph, a projecting cover (
(2.) Heb. kaphtar.
The most powerful of all carnivorous animals. Although not now
found in Palestine, they must have been in ancient times very
numerous there. They had their lairs in the forests (
No fewer than at least six different words are used in the Old
Testament for the lion. (1.) Gor (i.e., a “suckling”), the
lion’s whelp (
The lion of Palestine was properly of the Asiatic variety,
distinguished from the African variety, which is larger. Yet it
not only attacked flocks in the presence of the shepherd, but
also laid waste towns and villages (
Besides its literal sense (
(Heb. tsab, as being lightly and gently borne), a sedan or
palanquin for the conveyance of persons of rank (
(Heb. kabhed, “heavy;” hence the liver, as being the heaviest of
the viscera,
As represented by Ezekiel (1-10) and John (
They are supposed to represent mercy, as distinguished from justice, mercy in its various instrumentalities, and especially as connected with the throne of God, the “throne of grace.”
Only in
Not my people, a symbolical name given by God’s command to
Hosea’s second son in token of Jehovah’s rejection of his people
(
The Mosaic law required that when an Israelite needed to borrow,
what he asked was to be freely lent to him, and no interest was
to be charged, although interest might be taken of a foreigner
(
Limitations are prescribed by the law to the taking of a
pledge from the borrower. The outer garment in which a man slept
at night, if taken in pledge, was to be returned before sunset
(
The Hebrews usually secured their doors by bars of wood or iron
(
Lock of hair (
There are ten Hebrew words used in Scripture to signify locust.
In the New Testament locusts are mentioned as forming part of
the food of John the Baptist (
Locusts belong to the class of Orthoptera, i.e., straight-winged. They are of many species. The ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. “The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as to appear like one compact moving mass.” Locusts are prepared as food in various ways. Sometimes they are pounded, and then mixed with flour and water, and baked into cakes; “sometimes boiled, roasted, or stewed in butter, and then eaten.” They were eaten in a preserved state by the ancient Assyrians.
The devastations they make in Eastern lands are often very
appalling. The invasions of locusts are the heaviest calamites
that can befall a country. “Their numbers exceed computation:
the hebrews called them ‘the countless,’ and the Arabs knew them
as ‘the darkeners of the sun.’ Unable to guide their own flight,
though capable of crossing large spaces, they are at the mercy
of the wind, which bears them as blind instruments of Providence
to the doomed region given over to them for the time.
Innumerable as the drops of water or the sands of the seashore,
their flight obscures the sun and casts a thick shadow on the
earth (
No pasture, (
A shed for a watchman in a garden (
The smallest measure for liquids used by the Hebrews (
The maternal grandmother of Timothy. She is commended by Paul
for her faith (
A knotted “eye” of cord, corresponding to the “taches” or knobs
in the edges of the curtains of the tabernacle, for joining them
into a continuous circuit, fifty to a curtain (
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible
LORD, printed in small capitals. This is the proper name of the
God of the Hebrews. The form “Jehovah” is retained only in
(2.) Heb. ‘adon, means one possessed of absolute control. It
denotes a master, as of slaves (
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it ’Adonai.
(3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for “Jehovah” and ”‘Adonai.”
(4.) Heb. ba’al, a master, as having domination. This word is
applied to human relations, as that of husband, to persons
skilled in some art or profession, and to heathen deities. “The
men of Shechem,” literally “the baals of Shechem” (
(5.) Heb. seren, applied exclusively to the “lords of the
Philistines” (
Only once, in
The name given to the only form of prayer Christ taught his
disciples (
(
In the early Church it was called also “eucharist,” or giving
of thanks (comp.
The account of the institution of this ordinance is given in
It was designed, (1.) To commemorate the death of Christ: “This do in remembrance of me.” (2.) To signify, seal, and apply to believers all the benefits of the new covenant. In this ordinance Christ ratifies his promises to his people, and they on their part solemnly consecrate themselves to him and to his entire service. (3.) To be a badge of the Christian profession. (4.) To indicate and to promote the communion of believers with Christ. (5.) To represent the mutual communion of believers with each other.
The elements used to represent Christ’s body and blood are
bread and wine. The kind of bread, whether leavened or
unleavened, is not specified. Christ used unleavened bread
simply because it was at that moment on the paschal table. Wine,
and no other liquid, is to be used (
This is a permanent ordinance in the Church of Christ, and is to be observed “till he come” again.
Not pitied, the name of the prophet Hosea’s first daughter, a
type of Jehovah’s temporary rejection of his people (
(Heb. goral, a “pebble”), a small stone used in casting lots
(
This word also denotes a portion or an inheritance (
Lot, (Heb. lot), a covering; veil, the son of Haran, and
nephew of Abraham (
Lot and his daughters sought refuge first in Zoar, and then,
fearing to remain there longer, retired to a cave in the
neighbouring mountains (
Coverer, one of the sons of Seir, the Horite (
This word seems to require explanation only in the case of its
use by our Lord in his interview with “Simon, the son of Jonas,”
after his resurrection (
In
The inhabitants of a thirsty or scorched land; the Lybians, an
African nation under tribute to Egypt (
A friend and companion of Paul during his imprisonment at Rome;
Luke (q.v.), the beloved physician (
Brilliant star, a title given to the king of Babylon (
Of Cyrene, a Christian teacher at Antioch (
From the Lat. lucrum, “gain.”
(1.) The fourth son of Shem (
(2.) One of the Hamitic tribes descended from Mizraim (
Probably the same as Lud (2) (comp.
Made of boards, a Moabitish place between Zoar and Horonaim
(
The evangelist, was a Gentile. The date and circumstances of his
conversion are unknown. According to his own statement (
There are many passages in Paul’s epistles, as well as in the writings of Luke, which show the extent and accuracy of his medical knowledge.
Was written by Luke. He does not claim to have been an
eye-witness of our Lord’s ministry, but to have gone to the best
sources of information within his reach, and to have written an
orderly narrative of the facts (
Each writer has some things, both in matter and style,
peculiar to himself, yet all the three have much in common.
Luke’s Gospel has been called “the Gospel of the nations, full
of mercy and hope, assured to the world by the love of a
suffering Saviour;” “the Gospel of the saintly life;” “the
Gospel for the Greeks; the Gospel of the future; the Gospel of
progressive Christianity, of the universality and gratuitousness
of the gospel; the historic Gospel; the Gospel of Jesus as the
good Physician and the Saviour of mankind;” the “Gospel of the
Fatherhood of God and the brotherhood of man;” “the Gospel of
womanhood;” “the Gospel of the outcast, of the Samaritan, the
publican, the harlot, and the prodigal;” “the Gospel of
tolerance.” The main characteristic of this Gospel, as Farrar
(Cambridge Bible, Luke, Introd.) remarks, is fitly expressed in
the motto, “Who went about doing good, and healing all that were
oppressed of the devil” (
“Out of a total of 1151 verses, Luke has 389 in common with Matthew and Mark, 176 in common with Matthew alone, 41 in common with Mark alone, leaving 544 peculiar to himself. In many instances all three use identical language.” (See MATTHEW; MARK; GOSPELS.)
There are seventeen of our Lord’s parables peculiar to this Gospel. (See List of Parables in Appendix.) Luke also records seven of our Lord’s miracles which are omitted by Matthew and Mark. (See List of Miracles in Appendix.) The synoptical Gospels are related to each other after the following scheme. If the contents of each Gospel be represented by 100, then when compared this result is obtained:
Mark has 7 peculiarities, 93 coincidences.
That is, thirteen-fourteenths of Mark, four-sevenths of Matthew, and two-fifths of Luke are taken up in describing the same things in very similar language.
Luke’s style is more finished and classical than that of
Matthew and Mark. There is less in it of the Hebrew idiom. He
uses a few Latin words (
This Gospel contains twenty-eight distinct references to the Old Testament.
The date of its composition is uncertain. It must have been written before the Acts, the date of the composition of which is generally fixed at about 63 or 64 A.D. This Gospel was written, therefore, probably about 60 or 63, when Luke may have been at Caesarea in attendance on Paul, who was then a prisoner. Others have conjectured that it was written at Rome during Paul’s imprisonment there. But on this point no positive certainty can be attained.
It is commonly supposed that Luke wrote under the direction, if not at the dictation of Paul. Many words and phrases are common to both; e.g., compare:
Probably the same as epileptic, the symptoms of which disease
were supposed to be more aggravated as the moon increased. In
Sinful longing; the inward sin which leads to the falling away
from God (
A nut-bearing tree, the almond. (1.) The ancient name of a royal
Canaanitish city near the site of Bethel (
(2.) A place in the land of the Hittites, founded (
An inland province of Asia Minor, on the west of Cappadocia and
the south of Galatia. It was a Roman province, and its chief
towns were Iconium, Lystra, and Derbe. The “speech of Lycaonia”
(
A wolf, a province in the south-west of Asia Minor, opposite the
island of Rhodes. It forms part of the region now called Tekeh.
It was a province of the Roman empire when visited by Paul (
A town in the tribe of Ephraim, mentioned only in the New
Testament (
(1.)
(2.) A woman of Thyatira, a “seller of purple,” who dwelt in
Philippi (
Tetrarch of Abilene (
The chief captain (chiliarch) who commanded the Roman troops in
Jerusalem, and sent Paul under guard to the procurator Felix at
Caesarea (
A town of Lycaonia, in Asia Minor, in a wild district and among
a rude population. Here Paul preached the gospel after he had
been driven by persecution from Iconium (
Oppression, a small Syrian kingdom near Geshur, east of the
Hauran, the district of Batanea (
(2.) A daughter of Talmai, king of the old native population
of Geshur. She became one of David’s wives, and was the mother
of Absalom (
(3.) The father of Hanan, who was one of David’s body-guard (
(4.) The daughter of Abishalom (called Absalom,
(5.) The father of Achish, the king of Gath (
Ascent of the scorpions; i.e., “scorpion-hill”, a pass on the
south-eastern border of Palestine (
Desolation, a place in the mountains of Judah (
The work of Jehovah. (1.) One of the Levites whom David
appointed as porter for the ark (
(2.) One of the “captains of hundreds” associated with
Jehoiada in restoring king Jehoash to the throne (
(3.) The “king’s son,” probably one of the sons of king Ahaz,
killed by Zichri in the invasion of Judah by Pekah, king of
Israel (
(4.) One who was sent by king Josiah to repair the temple (
(5.) The father of the priest Zephaniah (
(6.) The father of the false prophet Zedekiah (
Maase’iah, refuge is Jehovah, a priest, the father of Neriah
(
Work of Jehovah, one of the priests resident at Jerusalem at the
Captivity (
Small, a person named in our Lord’s ancestry (
Strength or consolation of Jehovah. (1.) The head of the
twenty-fourth priestly course (
(2.) A priest (
This word does not occur in Scripture. It was the name given to the leaders of the national party among the Jews who suffered in the persecution under Antiochus Epiphanes, who succeeded to the Syrian throne B.C. 175. It is supposed to have been derived from the Hebrew word (makkabah) meaning “hammer,” as suggestive of the heroism and power of this Jewish family, who are, however, more properly called Asmoneans or Hasmonaeans, the origin of which is much disputed.
After the expulsion of Antiochus Epiphanes from Egypt by the
Romans, he gave vent to his indignation on the Jews, great
numbers of whom he mercilessly put to death in Jerusalem. He
oppressed them in every way, and tried to abolish altogether the
Jewish worship. Mattathias, an aged priest, then residing at
Modin, a city to the west of Jerusalem, became now the
courageous leader of the national party; and having fled to the
mountains, rallied round him a large band of men prepared to
fight and die for their country and for their religion, which
was now violently suppressed. In
There were originally five books of the Maccabees. The first contains a history of the war of independence, commencing (B.C. 175) in a series of patriotic struggles against the tyranny of Antiochus Epiphanes, and terminating B.C. 135. It became part of the Vulgate Version of the Bible, and was thus retained among the Apocrypha.
The second gives a history of the Maccabees’ struggle from B.C. 176 to B.C. 161. Its object is to encourage and admonish the Jews to be faithful to the religion of their fathers.
The third does not hold a place in the Apocrypha, but is read in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution. Its writer was evidently an Alexandrian Jew.
The fourth was found in the Library of Lyons, but was afterwards burned. The fifth contains a history of the Jews from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction of Jerusalem, from ancient memoirs, to which he had access. It need scarcely be added that none of these books has any divine authority.
In New Testament times, was a Roman province lying north of
Greece. It was governed by a propraetor with the title of
proconsul. Paul was summoned by the vision of the “man of
Macedonia” to preach the gospel there (
The Black Fortress, was built by Herod the Great in the gorge of
Callirhoe, one of the wadies 9 miles east of the Dead Sea, as a
frontier rampart against Arab marauders. John the Baptist was
probably cast into the prison connected with this castle by
Herod Antipas, whom he had reproved for his adulterous marriage
with Herodias. Here Herod “made a supper” on his birthday. He
was at this time marching against Aretas, king of Perea, to
whose daughter he had been married. During the revelry of the
banquet held in the border fortress, to please Salome, who
danced before him, he sent an executioner, who beheaded John,
and “brought his head in a charger, and gave it to the damsel”
(
Clad with a mantle, or bond of the Lord, one of the Gadite
heroes who joined David in the wilderness (
Sold. (1.) Manasseh’s oldest son (
(2.) A descendant of the preceding, residing at Lo-debar,
where he maintained Jonathan’s son Mephibosheth till he was
taken under the care of David (
Portion; double cave, the cave which Abraham bought, together
with the field in which it stood, from Ephron the Hittite, for a
family burying-place (
On the floor of the mosque are erected six large cenotaphs as monuments to the dead who are buried in the cave beneath. Between the cenotaphs of Isaac and Rebekah there is a circular opening in the floor into the cavern below, the cave of Machpelah. Here it may be that the body of Jacob, which was embalmed in Egypt, is still preserved (much older embalmed bodies have recently been found in the cave of Deir el-Bahari in Egypt, see PHARAOH), though those of the others there buried may have long ago mouldered into dust. The interior of the mosque was visited by the Prince of Wales in 1862 by a special favour of the Mohammedan authorities. An interesting account of this visit is given in Dean Stanley’s Lectures on the Jewish Church. It was also visited in 1866 by the Marquis of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales, accompanied by Sir C. Wilson and others. (See Palestine Quarterly Statement, October 1882).
Middle land, the third “son” of Japheth (
Dunghill, the modern el-Minyay, 15 miles south-south-west of
Gaza (
Ibid., a Moabite town threatened with the sword of the
Babylonians (
Ibid., a town in Benjamin, not far from Jerusalem, towards the
north (
This word is used in its proper sense in
Strife, a Canaanitish city in the north of Palestine (
A tower, a town in Galilee, mentioned only in
A surname derived from Magdala, the place of her nativity, given
to one of the Marys of the Gospels to distinguish her from the
other Marys (
The Jews seem early to have consulted the teraphim (q.v.) for
oracular answers (
All magical arts were distinctly prohibited under penalty of
death in the Mosaic law. The Jews were commanded not to learn
the “abomination” of the people of the Promised Land (
It is not much referred to in the New Testament. The Magi
mentioned in
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
A public civil officer invested with authority. The Hebrew
shophetim, or judges, were magistrates having authority in the
land (
Region of Gog, the second of the “sons” of Japheth (
Fear on every side, (
Praise of God. (1.) The son of Cainan, of the line of Seth (
(2.)
A lute; lyre. (1.) The daughter of Ishmael, and third wife of
Esau (
(2.) The daughter of Jerimoth, who was one of David’s sons.
She was one of Rehoboam’s wives (
This word leannoth seems to point to some kind of instrument
unknown (
In the title of
Two camps, a place near the Jabbok, beyond Jordan, where Jacob
was met by the “angels of God,” and where he divided his retinue
into “two hosts” on his return from Padan-aram (
The only other reference to Mahanaim is as a station of one of
Solomon’s purveyors (
Grasping. (1.) A Kohathite Levite, father of Elkanah (
(2.) Another Kohathite Levite, of the time of Hezekiah (
Visions, a Kohathite Levite, chief of the twenty-third course of
musicians (
Plunder speedeth; spoil hasteth, (
Disease, one of the five daughters of Zelophehad (
Sickly, the elder of Elimelech the Bethlehemite’s two sons by
Naomi. He married Ruth and died childless (
Dance, the father of four sons (
“a corselet of scales,” a cuirass formed of pieces of metal
overlapping each other, like fish-scales (
(Gr. artemon), answering to the modern “mizzen-sail,” as some
suppose. Others understand the “jib,” near the prow, or the
“fore-sail,” as likely to be most useful in bringing a ship’s
head to the wind in the circumstances described (
Assemblies, a station of the Israelites in the desert (
Herdsman’s place, one of the royal cities of the Canaanites
(
Mortar, a place in or near Jerusalem inhabited by silver
merchants (
Messenger or angel, the last of the minor prophets, and the
writer of the last book of the Old Testament canon (
He was contemporary with Nehemiah (comp.
The contents of the book are comprised in four chapters. In the
Hebrew text the third and fourth chapters (of the A.V.) form but
one. The whole consists of three sections, preceded by an
introduction (
This book is frequently referred to in the New Testament
(
(
Jehovah’s king. (1.) The head of the fifth division of the
priests in the time of David (
(2.) A priest, the father of Pashur (
(3.) One of the priests appointed as musicians to celebrate
the completion of the walls of Jerusalem (
(4.) A priest who stood by Ezra when he “read in the book of
the law of God” (
(5.)
(6.)
(7.)
King of help, one of the four sons of Saul (
Reigning, the personal servant or slave of the high priest
Caiaphas. He is mentioned only by John. Peter cut off his right
ear in the garden of Gethsemane (
My fulness, a Kohathite Levite, one of the sons of Heman the
Levite (
Occurs only in
Reigned over, or reigning. (1.) A Levite of the family of Merari
(
(2.) A priest who returned from Babylon (
(3.)
A Chaldee or Syriac word meaning “wealth” or “riches” (
Manliness. (1.) An Amoritish chief in alliance with Abraham
(
(2.) The name of the place in the neighbourhood of Hebron
(q.v.) where Abraham dwelt (
This “grove” must have been within sight of or “facing” Machpelah (q.v.). The site of Mamre has been identified with Ballatet Selta, i.e., “the oak of rest”, where there is a tree called “Abraham’s oak,” about a mile and a half west of Hebron. Others identify it with er-Rameh, 2 miles north of Hebron.
(1.) Heb. ‘Adam, used as the proper name of the first man. The
name is derived from a word meaning “to be red,” and thus the
first man was called Adam because he was formed from the red
earth. It is also the generic name of the human race (
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes
properly a man in opposition to a woman (
(3.) Heb. ‘enosh, man as mortal, transient, perishable (
(4.) Heb. geber, man with reference to his strength, as
distinguished from women (
(5.) Heb. methim, men as mortal (
Man was created by the immediate hand of God, and is
generically different from all other creatures (
The words translated “spirit” and “soul,” in
Man was created in the likeness of God as to the perfection of
his nature, in knowledge (
Consoler, a Christian teacher at Antioch. Nothing else is known
of him beyond what is stated in
Who makes to forget. “God hath made me forget” (Heb. nashshani),
The tribe of Manasseh was associated with that of Ephraim and
Benjamin during the wanderings in the wilderness. They encamped
on the west side of the tabernacle. According to the census
taken at Sinai, this tribe then numbered 32,200 (
The half of this tribe, along with Reuben and Gad, had their
territory assigned them by Moses on the east of the Jordan
(
The whole “land of Gilead” having been conquered, the two and
a half tribes left their wives and families in the fortified
cities there, and accompanied the other tribes across the
Jordan, and took part with them in the wars of conquest. The
allotment of the land having been completed, Joshua dismissed
the two and a half tribes, commending them for their heroic
service (
On the west of Jordan the other half of the tribe of Manasseh
was associated with Ephraim, and they had their portion in the
very centre of Palestine, an area of about 1,300 square miles,
the most valuable part of the whole country, abounding in
springs of water. Manasseh’s portion was immediately to the
north of that of Ephraim (
(2.) The only son and successor of Hezekiah on the throne of
Judah. He was twelve years old when he began to reign (
Esarhaddon, Sennacherib’s successor on the Assyrian throne,
who had his residence in Babylon for thirteen years (the only
Assyrian monarch who ever reigned in Babylon), took Manasseh
prisoner (B.C. 681) to Babylon. Such captive kings were usually
treated with great cruelty. They were brought before the
conqueror with a hook or ring passed through their lips or their
jaws, having a cord attached to it, by which they were led. This
is referred to in
The severity of Manasseh’s imprisonment brought him to
repentance. God heard his cry, and he was restored to his
kingdom (
In
Hebrew dudaim; i.e., “love-plants”, occurs only in
Portion (
(
Heb. man-hu, “What is that?” the name given by the Israelites to
the food miraculously supplied to them during their wanderings
in the wilderness (
This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the “manna-tamarisk” tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.
Our Lord refers to the manna when he calls himself the “true
bread from heaven” (
Rest, a Danite, the father of Samson (
A designation of Antichrist given in
One who was guilty of accidental homicide, and was entitled to
flee to a city of refuge (
(1.) Heb. ‘addereth, a large over-garment. This word is used of
Elijah’s mantle (
(2.) Heb. me’il, frequently applied to the “robe of the ephod”
(
(3.) Semikah, “a rug,” the garment which Jael threw as a
covering over Sisera (
(4.) Maataphoth, plural, only in
Compressed, the father of Achish, king of Gath (
Habitation, a town in the tribe of Judah, about 7 miles south of
Hebron, which gave its name to the wilderness, the district
round the conical hill on which the town stood. Here David hid
from Saul, and here Nabal had his possessions and his home (
Bitter; sad, a symbolical name which Naomi gave to herself
because of her misfortunes (
Bitterness, a fountain at the sixth station of the Israelites
(
Trembling, a place on the southern boundary of Zebulun (
(
As a mineral, consists of carbonate of lime, its texture varying
from the highly crystalline to the compact. In
The post-biblical name of the month which was the eighth of the
sacred and the second of the civil year of the Jews. It began
with the new moon of our November. It is once called Bul (
Possession, a city in the plain of Judah (
The evangelist; “John whose surname was Mark” (
He was the son of Mary, a woman apparently of some means and
influence, and was probably born in Jerusalem, where his mother
resided (
Any place of public resort, and hence a public place or broad
street (
In early times markets were held at the gates of cities, where
commodities were exposed for sale (
It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother’s house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was “the disciple and interpreter of Peter” specially.
As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63.
The place where it was written was probably Rome. Some have
supposed Antioch (comp.
It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, “Boanerges” (3:17); “Talitha cumi” (5:41); “Corban” (7:11); “Bartimaeus” (10:46); “Abba” (14:36); “Eloi,” etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as “speculator” (6:27, rendered, A.V., “executioner;” R.V., “soldier of his guard”), “xestes” (a corruption of sextarius, rendered “pots,” 7:4, 8), “quadrans” (12:42, rendered “a farthing”), “centurion” (15:39, 44, 45). He only twice quotes from the Old Testament (1:2; 15:28).
The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the “lion of the tribe of Judah.” (3.) Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11, 34; 14:36) as well as the position (9:35) and gestures (3:5, 34; 5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to record particulars of person (1:29, 36; 3:6, 22, etc.), number (5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time (1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.) The phrase “and straightway” occurs nearly forty times in this Gospel; while in Luke’s Gospel, which is much longer, it is used only seven times, and in John only four times.
“The Gospel of Mark,” says Westcott, “is essentially a
transcript from life. The course and issue of facts are imaged
in it with the clearest outline.” “In Mark we have no attempt to
draw up a continuous narrative. His Gospel is a rapid succession
of vivid pictures loosely strung together without much attempt
to bind them into a whole or give the events in their natural
sequence. This pictorial power is that which specially
characterizes this evangelist, so that ‘if any one desires to
know an evangelical fact, not only in its main features and
grand results, but also in its most minute and so to speak more
graphic delineation, he must betake himself to Mark.’” The
leading principle running through this Gospel may be expressed
in the motto: “Jesus came...preaching the gospel of the kingdom”
(
“Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself.” (See MATTHEW.)
Bitterness; i.e., “perfect grief”, a place not far from
Jerusalem; mentioned in connection with the invasion of the
Assyrian army (
Was instituted in Paradise when man was in innocence (
It seems to have been the practice from the beginning for
fathers to select wives for their sons (
In the pre-Mosaic times, when the proposals were accepted and
the marriage price given, the bridegroom could come at once and
take away his bride to his own house (
Our Lord corrected many false notions then existing on the
subject of marriage (
The marriage relation is used to represent the union between
God and his people (
(
The Areopagus or rocky hill in Athens, north-west of the
Acropolis, where the Athenian supreme tribunal and court of
morals was held. From some part of this hill Paul delivered the
address recorded in
Bitterness, the sister of Lazarus and Mary, and probably the
eldest of the family, who all resided at Bethany (
“Mary and Martha are representatives of two orders of human
character. One was absorbed, preoccupied, abstracted; the other
was concentrated and single-hearted. Her own world was the all
of Martha; Christ was the first thought with Mary. To Martha
life was ‘a succession of particular businesses;’ to Mary life
’was rather the flow of one spirit.’ Martha was Petrine, Mary
was Johannine. The one was a well-meaning, bustling busybody;
the other was a reverent disciple, a wistful listener.” Paul had
such a picture as that of Martha in his mind when he spoke of
serving the Lord “without distraction” (
One who bears witness of the truth, and suffers death in the
cause of Christ (
Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus,
called the “Virgin Mary,” though never so designated in
Scripture (
While she resided at Nazareth with her parents, before she
became the wife of Joseph, the angel Gabriel announced to her
that she was to be the mother of the promised Messiah (
After the commencement of our Lord’s public ministry little
notice is taken of Mary. She was present at the marriage in
Cana. A year and a half after this we find her at Capernaum
(
(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the
western shore of the Lake of Tiberias. She is for the first time
noticed in
(3.) Mary the sister of Lazarus is brought to our notice in
connection with the visits of our Lord to Bethany. She is
contrasted with her sister Martha, who was “cumbered about many
things” while Jesus was their guest, while Mary had chosen “the
good part.” Her character also appears in connection with the
death of her brother (
(4.) Mary the wife of Cleopas is mentioned (
(5.) Mary the mother of John Mark was one of the earliest of
our Lord’s disciples. She was the sister of Barnabas (
(6.) A Christian at Rome who treated Paul with special
kindness (
Instructing, occurs in the title of thirteen Psalms (32, 42, 44,
etc.). It denotes a song enforcing some lesson of wisdom or
piety, a didactic song. In
(= Meshech
Entreaty, a levitical town in the tribe of Asher (
An artificer in stone. The Tyrians seem to have been specially
skilled in architecture (
Vineyard of noble vines, a place in Idumea, the native place of
Samlah, one of the Edomitish kings (
A lifting up, gift, one of the sons of Ishmael, the founder of
an Arabian tribe (
Trial, temptation, a name given to the place where the
Israelites, by their murmuring for want of water, provoked
Jehovah to anger against them. It is also called Meribah (
Gift. (1.) A priest of Baal, slain before his altar during the
reformation under Jehoiada (
(2.) The son of Eleazar, and father of Jacob, who was the
father of Joseph, the husband of the Virgin Mary (
(3.) The father of Shephatiah (
A gift, a station of the Israelites (
Gift of Jehovah. (1.) A Levite, son of Heman, the chief of the
ninth class of temple singers (
(2.) A Levite who assisted in purifying the temple at the
reformation under Hezekiah (
(3.) The original name of Zedekiah (q.v.), the last of the
kings of Judah (
Ibid. (1.) The son of Amos, in the genealogy of our Lord (
(2.) The son of Semei, in the same genealogy (
Gift, one of our Lord’s ancestry (
Gift of God. (1.) The son of Levi, and father of Heli (
(2.) Son of another Levi (
Gift of God, a common Jewish name after the Exile. He was the
son of Alphaeus, and was a publican or tax-gatherer at
Capernaum. On one occasion Jesus, coming up from the side of the
lake, passed the custom-house where Matthew was seated, and said
to him, “Follow me.” Matthew arose and followed him, and became
his disciple (
The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other “evangelists.”
As to the time of its composition, there is little in the
Gospel itself to indicate. It was evidently written before the
destruction of Jerusalem (
The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book is to show that Jesus is he “of whom Moses in the law and the prophets did write.” This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto, “I am not come to destroy, but to fulfil.”
As to the language in which this Gospel was written there is much controversy. Many hold, in accordance with old tradition, that it was originally written in Hebrew (i.e., the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown. This theory, though earnestly maintained by able critics, we cannot see any ground for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language. The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it.
The leading characteristic of this Gospel is that it sets
forth the kingly glory of Christ, and shows him to be the true
heir to David’s throne. It is the Gospel of the kingdom. Matthew
uses the expression “kingdom of heaven” (thirty-two times),
while Luke uses the expression “kingdom of God” (thirty-three
times). Some Latinized forms occur in this Gospel, as kodrantes
(
As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time.
“Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself.” (See MARK; LUKE; GOSPELS.)
The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2).
(2.) The discourses and actions of John the Baptist preparatory to Christ’s public ministry (3; 4:11).
(3.) The discourses and actions of Christ in Galilee (4:12-20:16).
(4.) The sufferings, death and resurrection of our Lord (20:17-28).
Gift of God.
Gift of Jehovah. (1.) One of the sons of Jeduthun (
(2.) The eldest son of Shallum, of the family of Korah (
(3.) One who stood by Ezra while reading the law (
(4.) The son of Amos, and father of Joseph, in the genealogy
of our Lord (
(1.) Heb. ma’eder, an instrument for dressing or pruning a
vineyard (
(2.) Heb. mahareshah (
(3.) Heb. herebh, marg. of text (
An old name for a mallet, the rendering of the Hebrew mephits
(
Prognostications, found only
(1.) Heb. ha’ahu (
(2.) Heb. ma’areh (
An hundred, a tower in Jersalem on the east wall (
Are at the present day “eaten from a round table little higher
than a stool, guests sitting cross-legged on mats or small
carpets in a circle, and dipping their fingers into one large
dish heaped with a mixture of boiled rice and other grain and
meat. But in the time of our Lord, and perhaps even from the
days of Amos (6:4, 7), the foreign custom had been largely
introduced of having broad couches, forming three sides of a
small square, the guests reclining at ease on their elbows
during meals, with their faces to the space within, up and down
which servants passed offering various dishes, or in the absence
of servants, helping themselves from dishes laid on a table set
between the couches.” Geikie’s Life of Christ. (Comp.
A cave, a place in the northern boundary of Palestine (
Several words are so rendered in the Authorized Version. (1.)
Those which are indefinite. (a) Hok,
(2.) Those which are definite. (a) ‘Eyphah,
(Heb. minhah), originally a gift of any kind. This Hebrew word
came latterly to denote an “unbloody” sacrifice, as opposed to a
“bloody” sacrifice. A “drink-offering” generally accompanied it.
The law regarding it is given in
Construction, building of Jehovah, one of David’s bodyguard (
Love, one of the elders nominated to assist Moses in the
government of the people. He and Eldad “prophesied in the camp”
(
Contention, the third son of Abraham by Keturah (
(Heb. Madai), a Median or inhabitant of Media (
Waters of quiet, an ancient Moabite town (
The ruins of this important city, now Madeba or Madiyabah, are seen about 8 miles south-west of Heshbon, and 14 east of the Dead Sea. Among these are the ruins of what must have been a large temple, and of three cisterns of considerable extent, which are now dry. These cisterns may have originated the name Medeba, “waters of quiet.” (See OMRI.)
Heb. Madai, which is rendered in the Authorized Version (1)
“Madai,”
We first hear of this people in the Assyrian cuneiform
records, under the name of Amada, about B.C. 840. They appear to
have been a branch of the Aryans, who came from the east bank of
the Indus, and were probably the predominant race for a while in
the Mesopotamian valley. They consisted for three or four
centuries of a number of tribes, each ruled by its own chief,
who at length were brought under the Assyrian yoke (
Media now rose to a place of great power, vastly extending its boundaries. But it did not long exist as an independent kingdom. It rose with Cyaxares, its first king, and it passed away with him; for during the reign of his son and successor Astyages, the Persians waged war against the Medes and conquered them, the two nations being united under one monarch, Cyrus the Persian (B.C. 558).
The “cities of the Medes” are first mentioned in connection
with the deportation of the Israelites on the destruction of
Samaria (
One who intervenes between two persons who are at variance, with
a view to reconcile them. This word is not found in the Old
Testament; but the idea it expresses is found in
This word is used in the New Testament to denote simply an
internuncius, an ambassador, one who acts as a medium of
communication between two contracting parties. In this sense
Moses is called a mediator in
Christ is the one and only mediator between God and man (
This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator.
A calm temper of mind, not easily provoked (
Place of troops, originally one of the royal cities of the
Canaanites (
The valley or plain of Megiddo was part of the plain of
Esdraelon, the great battle-field of Palestine. It was here
Barak gained a notable victory over Jabin, the king of Hazor,
whose general, Sisera, led on the hostile army. Barak rallied
the warriors of the northern tribes, and under the encouragement
of Deborah (q.v.), the prophetess, attacked the Canaanites in
the great plain. The army of Sisera was thrown into complete
confusion, and was engulfed in the waters of the Kishon, which
had risen and overflowed its banks (
Many years after this (B.C. 610), Pharaohnecho II., on his
march against the king of Assyria, passed through the plains of
Philistia and Sharon; and King Josiah, attempting to bar his
progress in the plain of Megiddo, was defeated by the Egyptians.
He was wounded in battle, and died as they bore him away in his
chariot towards Jerusalem (
Whose benefactor is God, the father of Delaiah, and grandfather
of Shemaiah, who joined Sanballat against Nehemiah (
Wife of Hadad, one of the kings of Edom (
Smitten by God, the son of Irad, and father of Methusael (
Faithful, one of the eunchs whom Ahasuerus (Xerxes) commanded to
bring in Vashti (
Habitations, (
They are mentioned in the list of those from whom the Nethinim
were made up (
Waters of yellowness, or clear waters, a river in the tribe of
Dan (
A base or foundation, a town in the south of Judah (
My king. (1.) The son of Addi, and father of Neri (
King of righteousness, the king of Salem (q.v.). All we know of
him is recorded in
The question as to who this mysterious personage was has given
rise to a great deal of modern speculation. It is an old
tradition among the Jews that he was Shem, the son of Noah, who
may have survived to this time. Melchizedek was a Canaanitish
prince, a worshipper of the true God, and in his peculiar
history and character an instructive type of our Lord, the great
High Priest (
Fulness, the son of Menan and father of Eliakim, in the
genealogy of our Lord (
King, the second of Micah’s four sons (
(
Only in
Probably a Persian word meaning master of wine, i.e., chief
butler; the title of an officer at the Babylonian court (
Only in
Dignified, one of the royal counsellors at the court of
Ahasuerus, by whose suggestion Vashti was divorced (
Conforting, the son of Gadi, and successor of Shallum, king of
Israel, whom he slew. After a reign of about ten years (B.C.
771-760) he died, leaving the throne to his son Pekahiah. His
reign was one of cruelty and oppression (
(
(
Splendour, a Levitical city (
Exterminator of shame; i.e., of idols. (1.) The name of Saul’s
son by the concubine Rizpah (q.v.), the daughter of Aiah. He and
his brother Armoni were with five others “hanged on a hill
before the Lord” by the Gibeonites, and their bodies exposed in
the sun for five months (
Some years after this, when David had subdued all the
adversaries of Israel, he began to think of the family of
Jonathan, and discovered that Mephibosheth was residing in the
house of Machir. Thither he sent royal messengers, and brought
him and his infant son to Jerusalem, where he ever afterwards
resided (
When David was a fugitive, according to the story of Ziba (
Increase, the eldest of Saul’s two daughters (
Resistance, a chief priest, a contemporary of the high priest
Joiakim (
Rebellions. (1.) Father of Amariah, a high priest of the line of
Eleazar (
(2.)
Sad; bitter, the youngest son of Levi, born before the descent
of Jacob into Egypt, and one of the seventy who accompanied him
thither (
The descendants of Merari (
Double rebellion, probably a symbolical name given to Babylon
(
The Hebrew word so rendered is from a root meaning “to travel
about,” “to migrate,” and hence “a traveller.” In the East, in
ancient times, merchants travelled about with their merchandise
from place to place (
The Hermes (i.e., “the speaker”) of the Greeks (
Compassion for the miserable. Its object is misery. By the
atoning sacrifice of Christ a way is open for the exercise of
mercy towards the sons of men, in harmony with the demands of
truth and righteousness (
(Heb. kapporeth, a “covering;” LXX. and N.T., hilasterion;
Vulg., propitiatorium), the covering or lid of the ark of the
covenant (q.v.). It was of acacia wood, overlaid with gold, or
perhaps rather a plate of solid gold, 2 1/2 cubits long and 1
1/2 broad (
It has been conjectured that the censer (thumiaterion, meaning
“anything having regard to or employed in the burning of
incense”) mentioned in
Rebellion, one of the sons of Ezra, of the tribe of Judah (
Exaltations, heights, a priest who returned from Babylon with
Zerubbabel (
Quarrel or strife. (1.) One of the names given by Moses to the
fountain in the desert of Sin, near Rephidim, which issued from
the rock in Horeb, which he smote by the divine command,
“because of the chiding of the children of Israel” (
(2.) Another fountain having a similar origin in the desert of
Zin, near to Kadesh (
Contender with Baal, (
Death; slaughter, the name of a Babylonian god, probably the
planet Mars (
Merodach has given a son, (
Height, a lake in Northern Palestine through which the Jordan
flows. It was the scene of the third and last great victory
gained by Joshua over the Canaanites (
The lake is triangular in form, about 4 1/2 miles in length by 3 1/2 at its greatest breadth. Its surface is 7 feet above that of the Mediterranean. It is surrounded by a morass, which is thickly covered with canes and papyrus reeds, which are impenetrable. Macgregor with his canoe, the Rob Roy, was the first that ever, in modern times, sailed on its waters. (See JORDAN.)
A name given to Jehdeiah, the herdsman of the royal asses in the
time of David and Solomon (
A plain in the north of Palestine, the inhabitants of which were
severely condemned because they came not to help Barak against
Sisera (
Middle district, Vulgate, Messa. (1.) A plain in that part of
the boundaries of Arabia inhabited by the descendants of Joktan
(
(2.) Heb. meysh’a, “deliverance,” the eldest son of Caleb (
(3.) Heb. id, a king of Moab, the son of Chemosh-Gad, a man of
great wealth in flocks and herds (
The exploits of Mesha are recorded in the Phoenician inscription on a block of black basalt found at Dibon, in Moab, usually called the “Moabite stone” (q.v.).
The title given to Mishael, one of the three Hebrew youths who
were under training at the Babylonian court for the rank of Magi
(
Drawing out, the sixth son of Japheth (
Friendship of Jehovah, a Levite of the family of the Korhites,
called also Shelemiah (
Requitals. (1.) The father of Berechiah (
(2.) A priest, the son of Immer (
Befriended. (1.) One of the chief Gadites in Bashan in the time
of Jotham (
(2.) Grandfather of Shaphan, “the scribe,” in the reign of
Josiah (
(3.) A priest, father of Hilkiah (
(4.) A Levite of the family of Kohath (
(5.)
(6.)
(7.)
(8.) A chief priest (
(9.) One of the leading Levites in the time of Ezra (8:16).
(10.) A priest (
(11.) One of the principal Israelites who supported Ezra when
expounding the law to the people (
Friend, the wife of Manasseh, and the mother of Amon (
The country between the two rivers (Heb. Aram-naharaim; i.e.,
“Syria of the two rivers”), the name given by the Greeks and
Romans to the region between the Euphrates and the Tigris (
A portion of food given to a guest (
(Heb. mal’ak, Gr. angelos), an angel, a messenger who runs on
foot, the bearer of despatches (
(Heb. mashiah), in all the thirty-nine instances of its
occurring in the Old Testament, is rendered by the LXX.
“Christos.” It means anointed. Thus priests (
The first great promise (
Bridle of the mother, a figurative name for a chief city, as in
Champion of El; man of God, a descendant of Cain (
Man of the dart, the son of Enoch, and grandfather of Noah. He
was the oldest man of whom we have any record, dying at the age
of nine hundred and sixty-nine years, in the year of the Flood
(
Water of gold, the father of Matred (
=Mijamin, from the right hand. (1.) The head of one of the
divisions of the priests (
(2.) A chief priest who returned from Babylon with Zerubbabel
(
Choice, a Hagarene, one of David’s warriors (
Fragrance. (1.) One of Ishmael’s twelve sons, and head of an
Arab tribe (
(2.) A son of Simeon (
Fortress, one of the Edomitish “dukes” descended from Esau (
A shortened form of Micaiah, who is like Jehovah? (1.) A man of
Mount Ephraim, whose history so far is introduced in
(2.) The son of Merib-baal (Mephibosheth),
(3.) The first in rank of the priests of the family of
Kohathites (
(4.) A descendant of Joel the Reubenite (
(5.) “The Morasthite,” so called to distinguish him from
Micaiah, the son of Imlah (
The sixth in order of the so-called minor prophets. The
superscription to this book states that the prophet exercised
his office in the reigns of Jotham, Ahaz, and Hezekiah. If we
reckon from the beginning of Jotham’s reign to the end of
Hezekiah’s (B.C. 759-698), then he ministered for about
fifty-nine years; but if we reckon from the death of Jotham to
the accession of Hezekiah (B.C. 743-726), his ministry lasted
only sixteen years. It has been noticed as remarkable that this
book commences with the last words of another prophet, “Micaiah
the son of Imlah” (
The book consists of three sections, each commencing with a
rebuke, “Hear ye,” etc., and closing with a promise, (1) ch. 1;
2; (2) ch. 3-5, especially addressed to the princes and heads of
the people; (3) ch. 6-7, in which Jehovah is represented as
holding a controversy with his people: the whole concluding with
a song of triumph at the great deliverance which the Lord will
achieve for his people. The closing verse is quoted in the song
of Zacharias (
There are the following references to this book in the New Testament:
5:2, with
Who is like Jehovah?, the son of Imlah, a faithful prophet of
Samaria (
(1.)
(2.) The son of Zabdi, a Levite of the family of Asaph (
Who is like God? (1.) The title given to one of the chief angels
(
(2.) The father of Sethur, the spy selected to represent Asher
(
(3.)
(4.)
(5.) A chief Gadite in Bashan (
(6.) A Manassite, “a captain of thousands” who joined David at
Ziklag (
(7.) A Gershonite Levite (
(8.) The father of Omri (
(9.) One of the sons of king Jehoshaphat (
(1.) The queen-mother of King Abijah (
(2.) One of those sent out by Jehoshaphat to instruct the
people in the law (
(3.)
(4.) The son of Gemariah. He reported to the king’s officers
Jeremiah’s prediction, which he had heard Baruch read (
(5.) A Levite (
(6.) A priest (
Rivulet, or who as God?, the younger of Saul’s two daughters by
his wife Ahinoam (
Something hidden, a town of Benjamin (
This was the scene of a great battle fought between the army of Saul and the Philistines, who were utterly routed and pursued for some 16 miles towards Philistia as far as the valley of Aijalon. “The freedom of Benjamin secured at Michmash led through long years of conflict to the freedom of all its kindred tribes.” The power of Benjamin and its king now steadily increased. A new spirit and a new hope were now at work in Israel. (See SAUL.)
Hiding-place, a town in the northern border of Ephraim and
Manasseh, and not far west of Jordan (
Prize of Jehovah, a Benjamite, the father of Uzzi (
Writing; i.e., a poem or song found in the titles of
Measures, one of the six cities “in the wilderness,” on the west
of the Dead Sea, mentioned along with En-gedi (
Strife, the fourth son of Abraham by Keturah, the father of the
Midianites (
An Arabian tribe descended from Midian. They inhabited
principally the desert north of the peninsula of Arabia. The
peninsula of Sinai was the pasture-ground for their flocks. They
were virtually the rulers of Arabia, being the dominant tribe.
Like all Arabians, they were a nomad people. They early engaged
in commercial pursuits. It was to one of their caravans that
Joseph was sold (
Some two hundred and fifty years after this the Midianites had
regained their ancient power, and in confederation with the
Amalekites and the “children of the east” they made war against
their old enemies the Israelites, whom for seven years they
oppressed and held in subjection. They were at length assailed
by Gideon in that ever-memorable battle in the great plain of
Esdraelon, and utterly destroyed (
The two midwives mentioned in
Tower of the flock, a place 2 miles south of Jerusalem, near the
Bethlehem road (
Tower of God, a fortified city of Naphtali (
Tower of fortune, a town in the plains of Judah, probably the
modern el-Mejdel, a little to the north-east of Ascalon (
Tower. (1.) A strongly-fortified place 12 miles from Pelusium,
in the north of Egypt (
(2.) A place mentioned in the passage of the Red Sea (
Precipice or landslip, a place between Aiath and Michmash (
Staves. (1.) An officer under Dodai, in the time of David and
Solomon (
(2.) A Benjamite (
Eloquent, a Levitical musician (
(the rendering of a Hebrew word meaning “to be yellow,”
yellowness), the result of cutting east winds blighting and thus
rendering the grain unproductive (
(from Lat. mille, “a thousand;”
(Miletum,
(1.) Hebrew halabh, “new milk”, milk in its fresh state (
(2.) Heb. hem’ah, always rendered “butter” in the Authorized
Version. It means “butter,” but also more frequently “cream,” or
perhaps, as some think, “curdled milk,” such as that which
Abraham set before the angels (
This Hebrew word is also sometimes used for milk in general
(
For grinding corn, mentioned as used in the time of Abraham
(
A thousand years; the name given to the era mentioned in
(Heb. dohan; only in
(Heb. always with the article, “the” Millo). (1.) Probably the
Canaanite name of some fortification, consisting of walls filled
in with earth and stones, which protected Jerusalem on the north
as its outermost defence. It is always rendered Akra i.e., “the
citadel”, in the LXX. It was already existing when David
conquered Jerusalem (
(2.) In
(Heb. taphoph,
The process of mining is described in
One who serves, as distinguished from the master. (1.) Heb.
meshereth, applied to an attendant on one of superior rank, as
to Joshua, the servant of Moses (
(2.) Heb. pelah (
(3.) Greek leitourgos, a subordinate public administrator, and
in this sense applied to magistrates (
(4.) Greek hyperetes (literally, “under-rower”), a personal
attendant on a superior, thus of the person who waited on the
officiating priest in the synagogue (
(5.) Greek diaconos, usually a subordinate officer or
assistant employed in relation to the ministry of the gospel, as
to Paul and Apollos (
Only in
Distribution, an Ammonitish town (
(
(Gr. heduosmon, i.e., “having a sweet smell”), one of the garden
herbs of which the Pharisees paid tithes (
An event in the external world brought about by the immediate
agency or the simple volition of God, operating without the use
of means capable of being discerned by the senses, and designed
to authenticate the divine commission of a religious teacher and
the truth of his message (
“The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force. The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet. The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them.” God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, i.e., of invading the fixed order, and thus of working miracles. Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature’s ordinary movements.
In the New Testament these four Greek words are principally
used to designate miracles: (1.) Semeion, a “sign”, i.e., an
evidence of a divine commission; an attestation of a divine
message (
(2.) Terata, “wonders;” wonder-causing events; portents;
producing astonishment in the beholder (
(3.) Dunameis, “might works;” works of superhuman power (
(4.) Erga, “works;” the works of Him who is “wonderful in
working” (
Miracles are seals of a divine mission. The sacred writers
appealed to them as proofs that they were messengers of God. Our
Lord also appealed to miracles as a conclusive proof of his
divine mission (
The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses. The witnesses were competent, and their testimony is trustworthy. Unbelievers, following Hume, deny that any testimony can prove a miracle, because they say miracles are impossible. We have shown that miracles are possible, and surely they can be borne witness to. Surely they are credible when we have abundant and trustworthy evidence of their occurrence. They are credible just as any facts of history well authenticated are credible. Miracles, it is said, are contrary to experience. Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them. We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony. An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in his wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible. (See LIST OF MIRACLES, Appendix.)
Their rebellion. (1.) The sister of Moses and Aaron (
(2.)
(
Height, a town of Moab, or simply, the height=the citadel, some
fortress so called; or perhaps a general name for the highlands
of Moab, as some think (
Who is like God! (1.) A Levite; the eldest of the three sons of
Uzziel (
(2.) One of the three Hebrew youths who were trained with
Daniel in Babylon (
A city of the tribe of Asher (
Their cleansing or their beholding, a Benjamite, one of the sons
of Elpaal (
(
Hearing. (1.) One of the sons of Ishmael (
(2.) A Simeonite (
Fatness, one of the Gadite heroes who gathered to David at
Ziklag (
Burning of waters, supposed to be salt-pans, or lime-kilns, or
glass-factories, a place to which Joshua pursued a party of
Canaanites after the defeat of Jabin (
Contraction of minute, from the Latin minutum, the translation
of the Greek word lepton, the very smallest bronze of copper
coin (
Sweetness, one of the stations of the Israelites in the
wilderness (
Given by Mithra, or dedicated to Mithra, i.e., the sun, the
Hebrew form of the Greek name Mithridates. (1.) The “treasurer”
of King Cyrus (
(2.)
(Heb. mitsnepheth), something rolled round the head; the turban
or head-dress of the high priest (
The chief city of the island of Lesbos, on its east coast, in
the AEgean Sea. Paul, during his third missionary journey,
touched at this place on his way from Corinth to Judea (
(
Smallness, a summit on the eastern ridge of Lebanon, near which
David lay after escaping from Absalom (
Or Miz’peh, watch-tower; the look-out. (1.) A place in Gilead,
so named by Laban, who overtook Jacob at this spot (
(2.) A town in Gilead, where Jephthah resided, and where he
assumed the command of the Israelites in a time of national
danger. Here he made his rash vow; and here his daughter
submitted to her mysterious fate (
(3.) Another place in Gilead, at the foot of Mount Hermon,
inhabited by Hivites (
(4.) A town of Moab to which David removed his parents for
safety during his persecution by Saul (
(5.) A city of Benjamin, “the watch-tower”, where the people
were accustomed to meet in great national emergencies (
Samuel inaugurated the reformation that characterized his time
by convening a great assembly of all Israel at Mizpeh, now the
politico-religious centre of the nation. There, in deep
humiliation on account of their sins, they renewed their vows
and entered again into covenant with the God of their fathers.
It was a period of great religious awakening and of revived
national life. The Philistines heard of this assembly, and came
up against Israel. The Hebrews charged the Philistine host with
great fury, and they were totally routed. Samuel commemorated
this signal victory by erecting a memorial-stone, which he
called “Ebenezer” (q.v.), saying, “Hitherto hath the Lord helped
us” (
Number, one of the Jews who accompanied Zerubbabel from Babylon
(
The dual form of matzor, meaning a “mound” or “fortress,” the
name of a people descended from Ham (
Despair, one of the four sons of Reuel, the son of Esau (
Reminding, or remembrancer, a Christian of Jerusalem with whom
Paul lodged (
The seed of the father, or, according to others, the desirable
land, the eldest son of Lot (
(2.) Used to denote the people of Moab (
(3.) The land of Moab (
In the Plains of Moab, opposite Jericho (
The designation of a tribe descended from Moab, the son of Lot
(
On their journey the Israelites did not pass through Moab, but
through the “wilderness” to the east (
After the Conquest, the Moabites maintained hostile relations
with the Israelites, and frequently harassed them in war (
During the one hundred and fifty years which followed the
defeat of the Moabites, after the death of Ahab (see
MESHA), they regained, apparently, much of their former
prosperty. At this time Isaiah (15:1) delivered his “burden of
Moab,” predicting the coming of judgment on that land (comp.
After the Return, it was Sanballat, a Moabite, who took chief
part in seeking to prevent the rebuilding of Jerusalem (
A basalt stone, bearing an inscription by King Mesha, which was
discovered at Dibon by Klein, a German missionary at Jerusalem,
in 1868. It was 3 1/2 feet high and 2 in breadth and in
thickness, rounded at the top. It consisted of thirty-four
lines, written in Hebrew-Phoenician characters. It was set up by
Mesha as a record and memorial of his victories. It records (1)
Mesha’s wars with Omri, (2) his public buildings, and (3) his
wars against Horonaim. This inscription in a remarkable degree
supplements and corroborates the history of King Mesha recorded
in
With the exception of a very few variations, the Moabite language in which the inscription is written is identical with the Hebrew. The form of the letters here used supplies very important and interesting information regarding the history of the formation of the alphabet, as well as, incidentally, regarding the arts of civilized life of those times in the land of Moab.
This ancient monument, recording the heroic struggles of King Mesha with Omri and Ahab, was erected about B.C. 900. Here “we have the identical slab on which the workmen of the old world carved the history of their own times, and from which the eye of their contemporaries read thousands of years ago the record of events of which they themselves had been the witnesses.” It is the oldest inscription written in alphabetic characters, and hence is, apart from its value in the domain of Hebrew antiquities, of great linguistic importance.
Birth, a city in the south of Judah which fell to Simeon (
Heb. tinshameth (
The Heb. holed (
In
King, the name of the national god of the Ammonites, to whom
children were sacrificed by fire. He was the consuming and
destroying and also at the same time the purifying fire. In
Of uncoined money the first notice we have is in the history of
Abraham (
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp.
Of the use of coined money we have no early notice among the
Hebrews. The first mentioned is of Persian coinage, the daric
(
In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna.
(
Among the Egyptians the month of thirty days each was in use
long before the time of the Exodus, and formed the basis of
their calculations. From the time of the institution of the
Mosaic law the month among the Jews was lunar. The cycle of
religious feasts depended on the moon. The commencement of a
month was determined by the observation of the new moon. The
number of months in the year was usually twelve (
“The Hebrews and Phoenicians had no word for month save ’moon,’ and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever used a true solar year such as the Egyptians possessed. The latter had twelve months of thirty days and five epagomenac or odd days.”, Palestine Quarterly, January 1889.
Heb. yareah, from its paleness (
The great brilliance of the moon in Eastern countries led to
its being early an object of idolatrous worship (
The son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he “had been carried away with the captivity.”
He resided at Susa, the metropolis of Persia. He adopted his
cousin Hadassah (Esther), an orphan child, whom he tenderly
brought up as his own daughter. When she was brought into the
king’s harem and made queen in the room of the deposed queen
Vashti, he was promoted to some office in the court of
Ahasuerus, and was one of those who “sat in the king’s gate”
(
Haman (q.v.) the Agagite had been raised to the highest
position at court. Mordecai refused to bow down before him; and
Haman, being stung to the quick by the conduct of Mordecai,
resolved to accomplish his death in a wholesale destruction of
the Jewish exiles throughout the Persian empire (
An archer, teacher; fruitful. (1.) A Canaanite probably who
inhabited the district south of Shechem, between Mounts Ebal and
Gerizim, and gave his name to the “plain” there (
Probably identical with “little Hermon,” the modern Jebel
ed-Duhy, or perhaps one of the lower spurs of this mountain. It
is a gray ridge parallel to Gilboa on the north; and between the
two lay the battle-field, the plain of Jezreel (q.v.), where
Gideon overthrew the Midianites (
Possession of the wine-press, the birthplace of the prophet
Micah (1:14), who is called the “Morasthite” (
The chosen of Jehovah. Some contend that Mount Gerizim is meant,
but most probably we are to regard this as one of the hills of
Jerusalem. Here Solomon’s temple was built, on the spot that had
been the threshing-floor of Ornan the Jebusite (
(Heb. homer), cement of lime and sand (
Mortar for pulverizing (
A bond, one of the stations of the Israelites in the wilderness
(
Bonds, one of the stations in the wilderness (
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the
invitation of Pharaoh (
Thus favoured, the Israelites began to “multiply exceedingly”
(
In process of time “a king [probably Seti I.] arose who knew
not Joseph” (
The king next tried, through a compact secretly made with the
guild of midwives, to bring about the destruction of all the
Hebrew male children that might be born. But the king’s wish was
not rigorously enforced; the male children were spared by the
midwives, so that “the people multiplied” more than ever. Thus
baffled, the king issued a public proclamation calling on the
people to put to death all the Hebrew male children by casting
them into the river (
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the family of
the Kohathites (
As soon as the natural time for weaning the child had come, he
was transferred from the humble abode of his father to the royal
palace, where he was brought up as the adopted son of the
princess, his mother probably accompanying him and caring still
for him. He grew up amid all the grandeur and excitement of the
Egyptian court, maintaining, however, probably a constant
fellowship with his mother, which was of the highest importance
as to his religious belief and his interest in his “brethren.”
His education would doubtless be carefully attended to, and he
would enjoy all the advantages of training both as to his body
and his mind. He at length became “learned in all the wisdom of
the Egyptians” (
After the termination of the war in Ethiopia, Moses returned
to the Egyptian court, where he might reasonably have expected
to be loaded with honours and enriched with wealth. But “beneath
the smooth current of his life hitherto, a life of alternate
luxury at the court and comparative hardness in the camp and in
the discharge of his military duties, there had lurked from
childhood to youth, and from youth to manhood, a secret
discontent, perhaps a secret ambition. Moses, amid all his
Egyptian surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew.” He now resolved to make himself
acquainted with the condition of his countrymen, and “went out
unto his brethren, and looked upon their burdens” (
He could not remain indifferent to the state of things around
him, and going out one day among the people, his indignation was
roused against an Egyptian who was maltreating a Hebrew. He
rashly lifted up his hand and slew the Egyptian, and hid his
body in the sand. Next day he went out again and found two
Hebrews striving together. He speedily found that the deed of
the previous day was known. It reached the ears of Pharaoh (the
“great Rameses,” Rameses II.), who “sought to slay Moses” (
Suddenly the angel of the Lord appeared to him in the burning
bush (
Thus died “Moses the man of God” (
The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets.
In the New Testament he is referred to as the representative
of the law and as a type of Christ (
In
(Gr. karphos, something dry, hence a particle of wood or chaff,
etc.). A slight moral defect is likened to a mote (
Heb. ‘ash, from a root meaning “to fall away,” as moth-eaten
garments fall to pieces (
Gr. ses, thus rendered in
Of the Gibeonites it is said that “all the bread of their
provision was dry and mouldy” (
Palestine is a hilly country (
East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel Heish, which reaches down to the Sea of Gennesareth. South of the river Hieromax there is again a succession of hills, which are traversed by wadies running toward the Jordan. These gradually descend to a level at the river Arnon, which was the boundary of the ancient trans-Jordanic territory toward the south.
The composition of the Palestinian hills is limestone, with occasional strata of chalk, and hence the numerous caves, some of large extent, found there.
See SERMON.
(
A place near Pirathon (q.v.), in the tribe of Ephraim (
The range of hills which rises abruptly in the wilderness of
et-Tih (“the wandering”), mentioned
Only in
(
Frequent references are found in Scripture to, (1.) Mourning for
the dead. Abraham mourned for Sarah (
(2.) For calamities, Job (1:20, 21; 2:8); Israel (
(3.) Penitential mourning, by the Israelites on the day of
atonement (
Mourning was expressed, (1) by weeping (
In the later times we find a class of mourners who could be
hired to give by their loud lamentation the external tokens of
sorrow (
The period of mourning for the dead varied. For Jacob it was
seventy days (
Heb. ‘akhbar, “swift digger”), properly the dormouse, the
field-mouse (
(Heb. gez), rendered in
A going forth. (1.) One of the sons of Caleb (
(2.) The son of Zimri, of the posterity of Saul (
An issuing of water, a city of Benjamin (
(
Heb. bakah, “to weep;” rendered “Baca” (R.V., “weeping”) in
(Heb. pered), so called from the quick step of the animal or its
power of carrying loads. It is not probable that the Hebrews
bred mules, as this was strictly forbidden in the law (
Mules are not mentioned in the New Testament. Perhaps they had by that time ceased to be used in Palestine.
Wilful murder was distinguished from accidental homicide, and
was invariably visited with capital punishment (
Of the Hebrews in the wilderness, called forth the displeasure
of God, which was only averted by the earnest prayer of Moses
(
Heb. deber, “destruction,” a “great mortality”, the fifth plague
that fell upon the Egyptians (
Receding, the second of the two sons of Merari (
Jubal was the inventor of musical instruments (
But the period of Samuel, David, and Solomon was the golden
age of Hebrew music, as it was of Hebrew poetry. Music was now
for the first time systematically cultivated. It was an
essential part of training in the schools of the prophets (
In private life also music seems to have held an important
place among the Hebrews (
(Heb. menatstseah), the precentor of the Levitical choir or
orchestra in the temple, mentioned in the titles of fifty-five
psalms, and in
Among instruments of music used by the Hebrews a principal place
is given to stringed instruments. These were, (1.) The kinnor,
the “harp.” (2.) The nebel, “a skin bottle,” rendered
“psaltery.” (3.) The sabbeka, or “sackbut,” a lute or lyre. (4.)
The gittith, occurring in the title of
Of wind instruments mention is made of, (1.) The ‘ugab (
Of instruments of percussion mention is made of, (1.) The
toph, an instrument of the drum kind, rendered “timbrel” (
The words in
A plant of the genus sinapis, a pod-bearing, shrub-like plant,
growing wild, and also cultivated in gardens. The little round
seeds were an emblem of any small insignificant object. It is
not mentioned in the Old Testament; and in each of the three
instances of its occurrence in the New Testament (
Occurring only in the title of
Grain in the East is usually thrashed by the sheaves being
spread out on a floor, over which oxen and cattle are driven to
and fro, till the grain is trodden out. Moses ordained that the
ox was not to be muzzled while thrashing. It was to be allowed
to eat both the grain and the straw (
One of the chief towns of Lycia, in Asia Minor, about 2 1/2
miles from the coast (
Heb. mor. (1.) First mentioned as a principal ingredient in the
holy anointing oil (
This was the gum or viscid white liquid which flows from a
tree resembling the acacia, found in Africa and Arabia, the
Balsamodendron myrrha of botanists. The “bundle of myrrh” in
(2.) Another word lot is also translated “myrrh” (
(
A province in the north-west of Asia Minor. On his first voyage
to Europe (
The calling of the Gentiles into the Christian Church, so
designated (
Pleasantness, one of the three sons of Caleb, the son of
Jephunneh (
The beautiful. (1.) The daughter of Lamech and Zillah (
(2.) The daughter of the king of Ammon, one of the wives of
Solomon, the only one who appears to have borne him a son, viz.,
Rehoboam (
(3.) A city in the plain of Judah (
Pleasantness, a Syrian, the commander of the armies of Benhadad
II. in the time of Joram, king of Israel. He was afflicted with
leprosy; and when the little Hebrew slave-girl that waited on
his wife told her of a prophet in Samaria who could cure her
master, he obtained a letter from Benhadad and proceeded with it
to Joram. The king of Israel suspected in this some evil design
against him, and rent his clothes. Elisha the prophet hearing of
this, sent for Naaman, and the strange interview which took
place is recorded in
The designation of Zophar, one of Job’s three friends (
A girl, the second of Ashur’s two wives, of the tribe of Judah
(
Youthful, a military chief in David’s army (
Boyish, juvenile, a town in Ephraim between Bethel and Jericho
(
Girl, a town on the boundary between Ephraim and Benjamin (
Foolish, a descendant of Caleb who dwelt at Maon (
On her return she found her husband incapable from drunkenness
of understanding the state of matters, and not till the
following day did she explain to him what had happened. He was
stunned by a sense of the danger to which his conduct had
exposed him. “His heart died within him, and he became as a
stone.” and about ten days after “the Lord smote Nabal that he
died” (
Fruits, “the Jezreelite,” was the owner of a portion of ground
on the eastern slope of the hill of Jezreel (
Ahab humbled himself at Elijah’s words (
The history of Naboth, compared with that of Ahab and Jezebel,
furnishes a remarkable illustration of the law of a retributive
providence, a law which runs through all history (comp.
Prepared, the owner of a thrashing-floor near which Uzzah was
slain (
Liberal, generous. (1.) The eldest of Aaron’s four sons (
(2.) The son and successor of Jeroboam, the king of Israel (
(3.) One of the sons of Shammai in the tribe of Judah (
Illuminating, one of the ancestors of Christ in the maternal
line (
Possession, or valley of God, one of the encampments of the
Israelites in the wilderness (
Pasture, a city in Zebulun on the border of Issachar (
Snorer, a Berothite, one of David’s heroes, and armour-bearer of
Joab (
Serpent. (1.) King of the Ammonites in the time of Saul. The
inhabitants of Jabesh-Gilead having been exposed to great danger
from Nahash, sent messengers to Gibeah to inform Saul of their
extremity. He promptly responded to the call, and gathering
together an army he marched against Nahash. “And it came to pass
that they which remained were scattered, so that two of them
[the Ammonites] were not left together” (
(2.) Another king of the Ammonites of the same name is
mentioned, who showed kindness to David during his wanderings (
(3.) The father of Amasa, who was commander-in-chief of
Abasolom’s army (
Rest. (1.) One of the four sons of Reuel, the son of Esau (
Hidden, one of the twelve spies sent out to explore the land of
Canaan (
Snorting. (1.) The father of Terah, who was the father of
Abraham (
(2.) A son of Terah, and elder brother of Abraham (
Sorcerer, the son of Aminadab, and prince of the children of
Judah at the time of the first numbering of the tribes in the
wilderness (
Consolation, the seventh of the so-called minor prophets, an Elkoshite. All we know of him is recorded in the book of his prophecies. He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem. Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.
Nahum prophesied, according to some, in the beginning of the
reign of Ahaz (B.C. 743). Others, however, think that his
prophecies are to be referred to the latter half of the reign of
Hezekiah (about B.C. 709). This is the more probable opinion,
internal evidences leading to that conclusion. Probably the book
was written in Jerusalem (soon after B.C. 709), where he
witnessed the invasion of Sennacherib and the destruction of his
host (
The subject of this prophecy is the approaching complete and
final destruction of Nineveh, the capital of the great and at
that time flourishing Assyrian empire. Assur-bani-pal was at the
height of his glory. Nineveh was a city of vast extent, and was
then the centre of the civilzation and commerce of the world, a
“bloody city all full of lies and robbery” (
Jonah had already uttered his message of warning, and Nahum
was followed by Zephaniah, who also predicted (
For fastening. (1.) Hebrew yathed, “piercing,” a peg or nail of
any material (
(2.) Masmer, a “point,” the usual word for a nail. The words
of the wise are compared to “nails fastened by the masters of
assemblies” (
Nail of the finger (Heb. tsipporen, “scraping”). To “pare the
nails” is in
(from Heb. nain, “green pastures,” “lovely”), the name of a town
near the gate of which Jesus raised to life a widow’s son (
This was the first miracle of raising the dead our Lord had wrought, and it excited great awe and astonishment among the people.
Dwellings, the name given to the prophetical college established
by Samuel near Ramah. It consisted of a cluster of separate
dwellings, and hence its name. David took refuge here when he
fled from Saul (
This word denotes (1) absolute nakedness (
The lovable; my delight, the wife of Elimelech, and mother of Mahlon and Chilion, and mother-in-law of Ruth (1:2, 20, 21; 2:1). Elimelech and his wife left the district of Bethlehem-Judah, and found a new home in the uplands of Moab. In course of time he died, as also his two sons Mahlon and Chilion, who had married women of Moab, and three widows were left mourning the loss of their husbands. Naomi longs to return now to her own land, to Bethlehem. One of her widowed daughters-in-law, Ruth, accompanies her, and is at length married to Boaz (q.v.).
Refresher, one of the sons of Ishmael (
My wrestling, the fifth son of Jacob. His mother was Bilhah,
Rachel’s handmaid (
The mountainous district of Naphtali (
On this tribe Jacob pronounced the patriarchal blessing,
“Naphtali is a hind let loose: he giveth goodly words” (
At the time of the Exodus this tribe numbered 53,400 adult
males (
The possession assigned to this tribe is set forth in
This tribe was the first to suffer from the invasion of
Benhadad, king of Syria, in the reigns of Baasha, king of
Israel, and Asa, king of Judah (
Naphtali is now almost wholly a desert, the towns of Tiberias, on the shore of the Lake of Galilee, and Safed being the only places in it of any importance.
A Hamitic tribe descended from Mizraim (
(Gr. soudarion,
Daffodil, a Roman whom Paul salutes (
Given. (1.) A prophet in the reigns of David and Solomon (
(2.) A son of David, by Bathsheba (
(3.)
Given or gift of God, one of our Lord’s disciples, “of Cana in
Galilee” (
The birth of our Lord took place at the time and place predicted
by the prophets (
(
This epithet (Gr. Nazaraios) is applied to Christ only once
(
The followers of Christ were called “the sect of Nazarenes”
(
Separated, generally supposed to be the Greek form of the Hebrew netser, a “shoot” or “sprout.” Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region.
This city is not mentioned in the Old Testament. It was the
home of Joseph and Mary (
Nazareth is situated among the southern ridges of Lebanon, on the steep slope of a hill, about 14 miles from the Sea of Galilee and about 6 west from Mount Tabor. It is identified with the modern village en-Nazirah, of six or ten thousand inhabitants. It lies “as in a hollow cup” lower down upon the hill than the ancient city. The main road for traffic between Egypt and the interior of Asia passed by Nazareth near the foot of Tabor, and thence northward to Damascus.
It is supposed from the words of Nathanael in
The population of this city (now about 10,000) in the time of Christ probably amounted to 15,000 or 20,000 souls.
“The so-called ‘Holy House’ is a cave under the Latin church,
which appears to have been originally a tank. The ‘brow of the
hill’, site of the attempted precipitation, is probably the
northern cliff: the traditional site has been shown since the
middle ages at some distance to the south. None of the
traditional sites are traceable very early, and they have no
authority. The name Nazareth perhaps means ‘a watch tower’ (now
en-Nasrah), but is connected in the New Testament with Netzer,
’a branch’ (
(Heb. form Nazirite), the name of such Israelites as took on
them the vow prescribed in
When the period of the continuance of the vow came to an end, the Nazarite had to present himself at the door of the sanctuary with (1) a he lamb of the first year for a burnt-offering, (2) a ewe lamb of the first year for a sin-offering, and (3) a ram for a peace-offering. After these sacrifices were offered by the priest, the Nazarite cut off his hair at the door and threw it into the fire under the peace-offering.
For some reason, probably in the midst of his work at Corinth,
Paul took on himself the Nazarite vow. This could only be
terminated by his going up to Jerusalem to offer up the hair
which till then was to be left uncut. But it seems to have been
allowable for persons at a distance to cut the hair, which was
to be brought up to Jerusalem, where the ceremony was completed.
This Paul did at Cenchrea just before setting out on his voyage
into Syria (
On another occasion (
As to the duration of a Nazarite’s vow, every one was left at
liberty to fix his own time. There is mention made in Scripture
of only three who were Nazarites for life, Samson, Samuel, and
John the Baptist (
This institution was a symbol of a life devoted to God and separated from all sin, a holy life.
Shaking, or settlement, or descent, a town on the east side of
Zebulun, not far from Rimmon (
New city, a town in Thrace at which Paul first landed in Europe
(
Height. (1.) Ishmael’s eldest son (
(2.) The name of the Ishmaelite tribe descended from the above
(
Wickedness in secret, (
Sight; aspect, the father of Jeroboam, the king of Israel (
Proclaimer; prophet. (1.) A Chaldean god whose worship was
introduced into Assyria by Pul (
(2.) A mountain in the land of Moab from which Moses looked
for the first and the last time on the Promised Land (
(3.) A town on the east of Jordan which was taken possession
of and rebuilt by the tribe of Reuben (
(4.) The “children of Nebo” (
In the Babylonian orthography Nabu-kudur-uzur, which means “Nebo, protect the crown!” or the “frontiers.” In an inscription he styles himself “Nebo’s favourite.” He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the
Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian
provinces of Assyria, including Palestine. The remaining
provinces of the Assyrian empire were divided between Babylonia
and Media. But Nabopolassar was ambitious of reconquering from
Necho the western provinces of Syria, and for this purpose he
sent his son with a powerful army westward (
Three years after this, Jehoiakim, who had reigned in
Jerusalem as a Babylonian vassal, rebelled against the
oppressor, trusting to help from Egypt (
An onyx cameo, now in the museum of Florence, bears on it an arrow-headed inscription, which is certainly ancient and genuine. The helmeted profile is said (Schrader) to be genuine also, but it is more probable that it is the portrait of a usurper in the time of Darius (Hystaspes), called Nidinta-Bel, who took the name of “Nebuchadrezzar.” The inscription has been thus translated:, “In honour of Merodach, his lord, Nebuchadnezzar, king of Babylon, in his lifetime had this made.”
A clay tablet, now in the British Museum, bears the following
inscription, the only one as yet found which refers to his wars:
“In the thirty-seventh year of Nebuchadnezzar, king of the
country of Babylon, he went to Egypt [Misr] to make war. Amasis,
king of Egypt, collected [his army], and marched and spread
abroad.” Thus were fulfilled the words of the prophet (
“Modern research has shown that Nebuchadnezzar was the greatest monarch that Babylon, or perhaps the East generally, ever produced. He must have possessed an enormous command of human labour, nine-tenths of Babylon itself, and nineteen-twentieths of all the other ruins that in almost countless profusion cover the land, are composed of bricks stamped with his name. He appears to have built or restored almost every city and temple in the whole country. His inscriptions give an elaborate account of the immense works which he constructed in and about Babylon itself, abundantly illustrating the boast, ‘Is not this great Babylon which I have build?’” Rawlinson, Hist. Illustrations.
After the incident of the “burning fiery furnace” (
He survived his recovery for some years, and died B.C. 562, in the eighty-third or eighty-fourth year of his age, after a reign of forty-three years, and was succeeded by his son Evil-merodach, who, after a reign of two years, was succeeded by Neriglissar (559-555), who was succeeded by Nabonadius (555-538), at the close of whose reign (less than a quarter of a century after the death of Nebuchadnezzar) Babylon fell under Cyrus at the head of the combined armies of Media and Persia.
“I have examined,” says Sir H. Rawlinson, “the bricks belonging perhaps to a hundred different towns and cities in the neighbourhood of Baghdad, and I never found any other legend than that of Nebuchadnezzar, son of Nabopolassar, king of Babylon.” Nine-tenths of all the bricks amid the ruins of Babylon are stamped with his name.
=Nebuchadnezzar (
Adorer of Nebo, or Nebo saves me, the “Rabsaris,” or chief
chamberlain, of the court of Babylon. He was one of those whom
the king sent to release Jeremiah from prison in Jerusalem (
“the captain of the guard,” in rank next to the king, who
appears prominent in directing affairs at the capture of
Jerusalem (
An Egyptian king, the son and successor of Psammetichus (B.C.
610-594), the contemporary of Josiah, king of Judah. For some
reason he proclaimed war against the king of Assyria. He led
forth a powerful army and marched northward, but was met by the
king of Judah at Megiddo, who refused him a passage through his
territory. Here a fierce battle was fought and Josiah was slain
(
On his return march he deposed Jehoahaz, who had succeeded his
father Josiah, and made Eliakim, Josiah’s eldest son, whose name
he changed into Jehoiakim, king. Jehoahaz he carried down into
Egypt, where he died (
Used sometimes figuratively. To “lay down the neck” (
(
Moved of Jehovah, one of the sons of Jeconiah (
Used only in the proverb, “to pass through a needle’s eye”
(
In the title of
I.e., songs with instrumental accompaniment, found in the titles
of
The name given to a false prophet Shemaiah, who went with the
captives to Babylon (
Comforted by Jehovah. (1.)
(3.) The son of Hachaliah (
The author of this book was no doubt Nehemiah himself. There are portions of the book written in the first person (ch. 1-7; 12:27-47, and 13). But there are also portions of it in which Nehemiah is spoken of in the third person (ch. 8; 9; 10). It is supposed that these portions may have been written by Ezra; of this, however, there is no distinct evidence. These portions had their place assigned them in the book, there can be no doubt, by Nehemiah. He was the responsible author of the whole book, with the exception of ch. 12:11, 22, 23.
The date at which the book was written was probably about B.C. 431-430, when Nehemiah had returned the second time to Jerusalem after his visit to Persia.
The book, which may historically be regarded as a continuation of the book of Ezra, consists of four parts. (1.) An account of the rebuilding of the wall of Jerusalem, and of the register Nehemiah had found of those who had returned from Babylon (ch. 1-7). (2.) An account of the state of religion among the Jews during this time (8-10). (3.) Increase of the inhabitants of Jerusalem; the census of the adult male population, and names of the chiefs, together with lists of priests and Levites (11-12:1-26). (4.) Dedication of the wall of Jerusalem, the arrangement of the temple officers, and the reforms carried out by Nehemiah (12:27-ch. 13).
This book closes the history of the Old Testament. Malachi the prophet was contemporary with Nehemiah.
Only in the title of
Copper, the daughter of Elnathan of Jerusalem, and the wife of
Jehoiakin (
Of copper; a brazen thing a name of contempt given to the
serpent Moses had made in the wilderness (
Dwelling-place of God, a town in the territory of Asher, near
its southern border (
Cavern, a town on the boundary of Naphtali (
Day of God. (1.) One of Simeon’s five sons (
(
Opened, a fountain and a stream issuing from it on the border
between Judah and Benjamin (
Light, the father of Kish (
A Christian at Rome to whom Paul sent his salutation (
The great dog; that is, lion, one of the chief gods of the
Assyrians and Babylonians (
Nergal, protect the king! (1.) One of the “princes of the king
of Babylon who accompanied him in his last expedition against
Jerusalem” (
(2.) Another of the “princes,” who bore the title of “Rabmag.”
He was one of those who were sent to release Jeremiah from
prison (
Occurs only in the superscription (which is probably spurious, and is altogether omitted in the R.V.) to the Second Epistle to Timothy. He became emperor of Rome when he was about seventeen years of age (A.D. 54), and soon began to exhibit the character of a cruel tyrant and heathen debauchee. In May A.D. 64, a terrible conflagration broke out in Rome, which raged for six days and seven nights, and totally destroyed a great part of the city. The guilt of this fire was attached to him at the time, and the general verdict of history accuses him of the crime. “Hence, to suppress the rumour,” says Tacitus (Annals, xv. 44), “he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who are hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius; but the pernicious superstition, repressed for a time, broke out again, not only throughout Judea, where the mischief originated, but through the city of Rome also, whither all things horrible and disgraceful flow, from all quarters, as to a common receptacle, and where they are encouraged. Accordingly, first three were seized, who confessed they were Christians. Next, on their information, a vast multitude were convicted, not so much on the charge of burning the city as of hating the human race. And in their deaths they were also made the subjects of sport; for they were covered with the hides of wild beasts and worried to death by dogs, or nailed to crosses, or set fire to, and, when day declined, burned to serve for nocturnal lights. Nero offered his own gardens for that spectacle, and exhibited a Circensian game, indiscriminately mingling with the common people in the habit of a charioteer, or else standing in his chariot; whence a feeling of compassion arose toward the sufferers, though guilty and deserving to be made examples of by capital punishment, because they seemed not to be cut off for the public good, but victims to the ferocity of one man.” Another Roman historian, Suetonius (Nero, xvi.), says of him: “He likewise inflicted punishments on the Christians, a sort of people who hold a new and impious superstition” (Forbes’s Footsteps of St. Paul, p. 60).
Nero was the emperor before whom Paul was brought on his first
imprisonment at Rome, and the apostle is supposed to have
suffered martyrdom during this persecution. He is repeatedly
alluded to in Scripture (
In use among the Hebrews for fishing, hunting, and fowling. The
fishing-net was probably constructed after the form of that used
by the Egyptians (
The fowling-nets were (1) the trap, consisting of a net spread
over a frame, and supported by a stick in such a way that it
fell with the slightest touch (
Given of God. (1.) The son of Zuar, chief of the tribe of
Issachar at the Exodus (
(2.) One of David’s brothers (
(3.) A priest who blew the trumpet before the ark when it was
brought up to Jerusalem (
(4.) A Levite (
(5.) A temple porter, of the family of the Korhites (
(6.) One of the “princes” appointed by Jehoshaphat to teach
the law through the cities of Judah (
(7.) A chief Levite in the time of Josiah (
(8.)
(9.)
(10.) A priest’s son who bore a trumpet at the dedication of
the walls of Jerusalem (
Given of Jehovah. (1.) One of Asaph’s sons, appointed by David
to minister in the temple (
(2.) A Levite sent by Jehoshaphat to teach the law (
(3.)
(4.)
The name given to the hereditary temple servants in all the
post-Exilian books of Scripture. The word means given, i.e.,
“those set apart”, viz., to the menial work of the sanctuary for
the Levites. The name occurs seventeen times, and in each case
in the Authorized Version incorrectly terminates in “s”,
“Nethinims;” in the Revised Version, correctly without the “s”
(
Distillation; dropping, a town in Judah, in the neighbourhood,
probably, of Bethlehem (
(1.) Heb. haral, “pricking” or “burning,”
(2.) Heb. qimmosh,
Special services were appointed for the commencement of a month
(
(
Victory; pure,
A town in the “plain” of Judah. It has been identified with Beit
Nuzib, about 14 miles south-west of Jerusalem, in the Wady Sur
(
Barker, the name of an idol, supposed to be an evil demon of the
Zabians. It was set up in Samaria by the Avites (
Fertile; light soil, a city somewhere “in the wilderness” of
Judah (
Conqueror, one of the seven deacons appointed in the apostolic
Church (
The people is victor, a Pharisee and a member of the Sanhedrin.
He is first noticed as visiting Jesus by night (
The church at Ephesus (
The victory of the people, a proselyte of Antioch, one of the
seven deacons (
City of victory, where Paul intended to winter (
Black, a surname of Simeon (
(Heb. tahmas) occurs only in the list of unclean birds (
Dark; blue, not found in Scripture, but frequently referred to
in the Old Testament under the name of Sihor, i.e., “the black
stream” (
Pure, a city on the east of Jordan (
The stream of the leopards, a stream in Moab (
Firm, a descendant of Cush, the son of Ham. He was the first who
claimed to be a “mighty one in the earth.” Babel was the
beginning of his kingdom, which he gradually enlarged (
Saved. Jehu was “the son of Jehoshaphat, the son of Nimshi” (
First mentioned in
This “exceeding great city” lay on the eastern or left bank of the river Tigris, along which it stretched for some 30 miles, having an average breadth of 10 miles or more from the river back toward the eastern hills. This whole extensive space is now one immense area of ruins. Occupying a central position on the great highway between the Mediterranean and the Indian Ocean, thus uniting the East and the West, wealth flowed into it from many sources, so that it became the greatest of all ancient cities.
About B.C. 633 the Assyrian empire began to show signs of
weakness, and Nineveh was attacked by the Medes, who
subsequently, about B.C. 625, being joined by the Babylonians
and Susianians, again attacked it, when it fell, and was razed
to the ground. The Assyrian empire then came to an end, the
Medes and Babylonians dividing its provinces between them.
“After having ruled for more than six hundred years with hideous
tyranny and violence, from the Caucasus and the Caspian to the
Persian Gulf, and from beyond the Tigris to Asia Minor and
Egypt, it vanished like a dream” (
Forty years ago our knowledge of the great Assyrian empire and of its magnificent capital was almost wholly a blank. Vague memories had indeed survived of its power and greatness, but very little was definitely known about it. Other cities which had perished, as Palmyra, Persepolis, and Thebes, had left ruins to mark their sites and tell of their former greatness; but of this city, imperial Nineveh, not a single vestige seemed to remain, and the very place on which it had stood was only matter of conjecture. In fulfilment of prophecy, God made “an utter end of the place.” It became a “desolation.”
In the days of the Greek historian Herodotus, B.C. 400, it had become a thing of the past; and when Xenophon the historian passed the place in the “Retreat of the Ten Thousand,” the very memory of its name had been lost. It was buried out of sight, and no one knew its grave. It is never again to rise from its ruins.
At length, after being lost for more than two thousand years, the city was disentombed. A little more than forty years ago the French consul at Mosul began to search the vast mounds that lay along the opposite bank of the river. The Arabs whom he employed in these excavations, to their great surprise, came upon the ruins of a building at the mound of Khorsabad, which, on further exploration, turned out to be the royal palace of Sargon, one of the Assyrian kings. They found their way into its extensive courts and chambers, and brought forth form its hidded depths many wonderful sculptures and other relics of those ancient times.
The work of exploration has been carried on almost continuously by M. Botta, Sir Henry Layard, George Smith, and others, in the mounds of Nebi-Yunus, Nimrud, Koyunjik, and Khorsabad, and a vast treasury of specimens of old Assyrian art has been exhumed. Palace after palace has been discovered, with their decorations and their sculptured slabs, revealing the life and manners of this ancient people, their arts of war and peace, the forms of their religion, the style of their architecture, and the magnificence of their monarchs. The streets of the city have been explored, the inscriptions on the bricks and tablets and sculptured figures have been read, and now the secrets of their history have been brought to light.
One of the most remarkable of recent discoveries is that of the library of King Assur-bani-pal, or, as the Greek historians call him, Sardanapalos, the grandson of Sennacherib (q.v.). (See ASNAPPER.) This library consists of about ten thousand flat bricks or tablets, all written over with Assyrian characters. They contain a record of the history, the laws, and the religion of Assyria, of the greatest value. These strange clay leaves found in the royal library form the most valuable of all the treasuries of the literature of the old world. The library contains also old Accadian documents, which are the oldest extant documents in the world, dating as far back as probably about the time of Abraham. (See SARGON.)
“The Assyrian royalty is, perhaps, the most luxurious of our century [reign of Assur-bani-pa]...Its victories and conquests, uninterrupted for one hundred years, have enriched it with the spoil of twenty peoples. Sargon has taken what remained to the Hittites; Sennacherib overcame Chaldea, and the treasures of Babylon were transferred to his coffers; Esarhaddon and Assur-bani-pal himself have pillaged Egypt and her great cities, Sais, Memphis, and Thebes of the hundred gates...Now foreign merchants flock into Nineveh, bringing with them the most valuable productions from all countries, gold and perfume from South Arabia and the Chaldean Sea, Egyptian linen and glass-work, carved enamels, goldsmiths’ work, tin, silver, Phoenician purple; cedar wood from Lebanon, unassailable by worms; furs and iron from Asia Minor and Armenia” (Ancient Egypt and Assyria, by G. Maspero, page 271).
The bas-reliefs, alabaster slabs, and sculptured monuments found in these recovered palaces serve in a remarkable manner to confirm the Old Testament history of the kings of Israel. The appearance of the ruins shows that the destruction of the city was due not only to the assailing foe but also to the flood and the fire, thus confirming the ancient prophecies concerning it. “The recent excavations,” says Rawlinson, “have shown that fire was a great instrument in the destruction of the Nineveh palaces. Calcined alabaster, charred wood, and charcoal, colossal statues split through with heat, are met with in parts of the Nineveh mounds, and attest the veracity of prophecy.”
Nineveh in its glory was (
Month of flowers, (
Probably connected with the Hebrew word nesher, an eagle. An
Assyrian god, supposed to be that represented with the head of
an eagle. Sennacherib was killed in the temple of this idol (
(
Or No-A’mon, the home of Amon, the name of Thebes, the ancient
capital of what is called the Middle Empire, in Upper or
Southern Egypt. “The multitude of No” (
It was the Diospolis or Thebes of the Greeks, celebrated for
its hundred gates and its vast population. It stood on both
sides of the Nile, and is by some supposed to have included
Karnak and Luxor. In grandeur and extent it can only be compared
to Nineveh. It is mentioned only in the prophecies referred to,
which point to its total destruction. It was first taken by the
Assyrians in the time of Sargon (
Meeting with the Lord. (1.) A Levite who returned from Babylon
(
(2.) A false prophetess who assisted Tobiah and Sanballat
against the Jews (
Rest, (Heb. Noah) the grandson of Methuselah (
The words of his father Lamech at his birth (
He lived five hundred years, and then there were born unto him
three sons, Shem, Ham, and Japheth (
When the ark of “gopher-wood” (mentioned only here) was at
length completed according to the command of the Lord, the
living creatures that were to be preserved entered into it; and
then Noah and his wife and sons and daughters-in-law entered it,
and the “Lord shut him in” (
On leaving the ark Noah’s first act was to erect an altar, the
first of which there is any mention, and offer the sacrifices of
adoring thanks and praise to God, who entered into a covenant
with him, the first covenant between God and man, granting him
possession of the earth by a new and special charter, which
remains in force to the present time (
But, alas! Noah after this fell into grievous sin (
Noah, motion, (Heb. No’ah) one of the five daughters of
Zelophehad (
High place, a city of the priests, first mentioned in the
history of David’s wanderings (
After being supplied with the sacred loaves of showbread, and
girding on the sword of Goliath, which was brought forth from
behind the ephod, David fled from Nob and sought refuge at the
court of Achish, the king of Gath, where he was cast into
prison. (Comp. titles of
Howling. (1.)
(2.) The name given to Kenath (q.v.) by Nobah when he
conquered it. It was on the east of Gilead (
(Gr. basilikos, i.e., “king’s man”), an officer of state (
Exile; wandering; unrest, a name given to the country to which
Cain fled (
Noble, probably a tribe descended from one of the sons of
Ishmael, with whom the trans-Jordanic tribes made war (
Splendour, one of David’s sons, born at Jerusalem (
The Hebrew name of an Egyptian city (
Blast, a city of Moab which was occupied by the Amorites (
A general name for the countries that lay north of Palestine.
Most of the invading armies entered Palestine from the north
(
(Heb. tsaphon), a “hidden” or “dark place,” as opposed to the
sunny south (
Only mentioned in
Besides the numbering of the tribes mentioned in the history of
the wanderings in the wilderness, we have an account of a
general census of the whole nation from Dan to Beersheba, which
David gave directions to Joab to make (
This act of David in ordering a numbering of the people arose
from pride and a self-glorifying spirit. It indicated a reliance
on his part on an arm of flesh, an estimating of his power not
by the divine favour but by the material resources of his
kingdom. He thought of military achievement and of conquest, and
forgot that he was God’s vicegerent. In all this he sinned
against God. While Joab was engaged in the census, David’s heart
smote him, and he became deeply conscious of his fault; and in
profound humiliation he confessed, “I have sinned greatly in
what I have done.” The prophet Gad was sent to him to put before
him three dreadful alternatives (
The census, so far as completed, showed that there were at least 1,300,000 fighting men in the kingdom, indicating at that time a population of about six or seven millions in all. (See CENSUS.)
The fourth of the books of the Pentateuch, called in the Hebrew be-midbar, i.e., “in the wilderness.” In the LXX. version it is called “Numbers,” and this name is now the usual title of the book. It is so called because it contains a record of the numbering of the people in the wilderness of Sinai (1-4), and of their numbering afterwards on the plain of Moab (26).
This book is of special historical interest as furnishing us with details as to the route of the Israelites in the wilderness and their principal encampments. It may be divided into three parts:
1. The numbering of the people at Sinai, and preparations for their resuming their march (1-10:10). The sixth chapter gives an account of the vow of a Nazarite.
2. An account of the journey from Sinai to Moab, the sending out of the spies and the report they brought back, and the murmurings (eight times) of the people at the hardships by the way (10:11-21:20).
3. The transactions in the plain of Moab before crossing the Jordan (21:21-ch. 36).
The period comprehended in the history extends from the second
month of the second year after the Exodus to the beginning of
the eleventh month of the fortieth year, in all about
thirty-eight years and ten months; a dreary period of
wanderings, during which that disobedient generation all died in
the wilderness. They were fewer in number at the end of their
wanderings than when they left the land of Egypt. We see in this
history, on the one hand, the unceasing care of the Almighty
over his chosen people during their wanderings; and, on the
other hand, the murmurings and rebellions by which they offended
their heavenly Protector, drew down repeated marks of his
displeasure, and provoked him to say that they should “not enter
into his rest” because of their unbelief (
This, like the other books of the Pentateuch, bears evidence of having been written by Moses.
The expression “the book of the wars of the Lord,” occurring
in 21:14, has given rise to much discussion. But, after all,
“what this book was is uncertain, whether some writing of Israel
not now extant, or some writing of the Amorites which contained
songs and triumphs of their king Sihon’s victories, out of which
Moses may cite this testimony, as Paul sometimes does out of
heathen poets (
Beyond the fact that he was the father of Joshua nothing more is
known of him (
Were among the presents Jacob sent into Egypt for the purpose of
conciliating Joseph (
Nymph, saluted by Paul in his Epistle to the Colossians as a
member of the church of Laodicea (
There are six Hebrew words rendered “oak.”
(1.) ‘El occurs only in the word El-paran (
(2.) ‘Elah,
(3.) ‘Elon,
(4.) ‘Elan, only in
(5.) ‘Allah,
(6.) ‘Allon, always rendered “oak.” Probably the evergreen oak
(called also ilex and holm oak) is intended. The oak woods of
Bashan are frequently alluded to (
A solemn appeal to God, permitted on fitting occasions (
Servant of the Lord. (1.) An Israelite who was chief in the
household of King Ahab (
(2.) A chief of the tribe of Issachar (
(3.) A descendant of Saul (
(4.) A Levite, after the Captivity (
(5.) A Gadite who joined David at Ziklag (
(6.) A prince of Zebulun in the time of David (
(7.) One of the princes sent by Jehoshaphat to instruct the
people in the law (
(8.) A Levite who superintended the repairs of the temple
under Josiah (
(9.) One who accompanied Ezra on the return from Babylon (
(10.) A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.
Consists of one chapter, “concerning Edom,” its impending doom (1:1-16), and the restoration of Israel (1:17-21). This is the shortest book of the Old Testament.
There are on record the account of four captures of Jerusalem,
(1) by Shishak in the reign of Rehoboam (
Edom is the type of Israel’s and of God’s last foe (
Stripped, the eight son of Joktan (
Serving; worshipping. (1.) A son of Boaz and Ruth (
(2.)
(3.)
(4.)
Servant of Edom. (1.) “The Gittite” (probably so called because
he was a native of Gath-rimmon), a Levite of the family of the
Korhites (
(2.) A Merarite Levite, a temple porter, who with his eight
sons guarded the southern gate (
(3.) One who had charge of the temple treasures (
Homage or reverence to any one (
A keeper of camels, an Ishmaelite who was “over the camels” in
the time of David (
Bottles, an encampment of the Israelites during the wanderings
in the wilderness (
Restoring, or setting up. (1.) Father of the prophet Azariah (
(2.) A prophet in the time of Ahaz and Pekah (
(1.) An injury or wrong done to one (
(2.) A stumbling-block or cause of temptation (
An oblation, dedicated to God. Thus Cain consecrated to God of
the first-fruits of the earth, and Abel of the firstlings of the
flock (
Gigantic, the king of Bashan, who was defeated by Moses in a
pitched battle at Edrei, and was slain along with his sons
(
United, or power, the third son of Simeon (
A house; tent, the fourth son of Zerubbabel (
Only olive oil seems to have been used among the Hebrews. It was
used for many purposes: for anointing the body or the hair (
It was one of the most valuable products of the country (
The use of it was a sign of gladness (
(
Various fragrant preparations, also compounds for medical
purposes, are so called (
One of the gates in the north wall of Jerusalem, so called
because built by the Jebusites (
The fruit of the olive-tree. This tree yielded oil which was
highly valued. The best oil was from olives that were plucked
before being fully ripe, and then beaten or squeezed (
Is frequently mentioned in Scripture. The dove from the ark
brought an olive-branch to Noah (
The “olive-tree, wild by nature” (
So called from the olive trees with which its sides are clothed,
is a mountain ridge on the east of Jerusalem (
It is frequently mentioned in the New Testament (
This mount, or rather mountain range, has four summits or
peaks: (1) the “Galilee” peak, so called from a tradition that
the angels stood here when they spoke to the disciples (
A Roman Christian whom Paul salutes (
Eloquent, the son of Eliphaz, who was Esau’s eldest son (
(
A handful, one-tenth of an ephah=half a gallon dry measure (
Servant of Jehovah. When Elah was murdered by Zimri at Tirzah (
Beth-omri, “the house” or “city of Omri,” is the name usually
found on Assyrian inscriptions for Samaria. In the stele of
Mesha (the “Moabite stone”), which was erected in Moab about
twenty or thirty years after Omri’s death, it is recorded that
Omri oppressed Moab till Mesha delivered the land: “Omri, king
of Israel, oppressed Moab many days, for Chemosh was angry with
his land. His son succeeded him, and he also said, I will
oppress Moab” (comp.
Light; the sun, (
In ancient times this city was full of obelisks dedicated to the sun. Of these only one now remains standing. “Cleopatra’s Needle” was one of those which stood in this city in front of the Temple of Tum, i.e., “the sun.” It is now erected on the Thames Embankment, London.
“It was at On that Joseph wooed and won the dark-skinned Asenath, the daughter of the high priest of its great temple.” This was a noted university town, and here Moses gained his acquaintance with “all the wisdom of the Egyptians.”
Strong, the second son of Judah (
Useful, a slave who, after robbing his master Philemon (q.v.) at
Colosse, fled to Rome, where he was converted by the apostle
Paul, who sent him back to his master with the epistle which
bears his name. In it he beseeches Philemon to receive his slave
as a “faithful and beloved brother.” Paul offers to pay to
Philemon anything his slave had taken, and to bear the wrong he
had done him. He was accompanied on his return by Tychicus, the
bearer of the Epistle to the Colossians (
The story of this fugitive Colossian slave is a remarkable evidence of the freedom of access to the prisoner which was granted to all, and “a beautiful illustration both of the character of St. Paul and the transfiguring power and righteous principles of the gospel.”
Bringing profit, an Ephesian Christian who showed great kindness
to Paul at Rome. He served him in many things, and had oft
refreshed him. Paul expresses a warm interest in him and his
household (
The Israelites in the wilderness longed for the “onions and
garlick of Egypt” (
A town of Benjamin, in the “plain of Ono” (
A nail; claw; hoof, (Heb. sheheleth;
A hail; claw; hoof, (Heb. shoham), a precious stone adorning the
breast-plate of the high priest and the shoulders of the ephod
(
Hill; mound, the long, narrow, rounded promontory on the
southern slope of the temple hill, between the Tyropoeon and the
Kedron valley (
(1.) One of the sons of Joktan (
(2.) Some region famous for its gold (
Mouldy, a city of Benjamin (
A fawn.
(2.) “Of the Abi-ezrites.” A city of Manasseh, 6 miles
south-west of Shechem, the residence of Gideon (
In the Old Testament used in every case, except
Raven, a prince of Midian, who, being defeated by Gideon and put
to straits, was slain along with Zeeb (
The place where Gideon slew Oreb after the defeat of the
Midianites (
Ash or pine, the son of Jerahmeel (
Some kind of wind instrument, probably a kind of Pan’s pipes
(
Heb. Kesil; i.e., “the fool”, the name of a constellation (
Forelock or fawn, a Moabitess, the wife of Chilion (
(
Heb. ‘ozniyyah, an unclean bird according to the Mosaic law
(
Heb. peres = to “break” or “crush”, the lammer-geier, or bearded
vulture, the largest of the whole vulture tribe. It was an
unclean bird (
(
A lion of Jehovah, a son of Shemaiah, and one of the temple
porters in the time of David (
Lion of God, the first of the judges. His wife Achsah was the
daughter of Caleb (
An Old English word denoting cavities or sockets in which gems
were set (
Heb. tannur, (
There were other private ovens of different kinds. Some were
like large jars made of earthenware or copper, which were heated
inside with wood (
Pits were also formed for the same purposes, and lined with cement. These were used after the same manner.
Heated stones, or sand heated by a fire heaped over it, and
also flat irons pans, all served as ovens for the preparation of
bread. (See
(1.) Heb. bath-haya’anah, “daughter of greediness” or of
“shouting.” In the list of unclean birds (
(2.) Heb. yanshuph, rendered “great owl” in
The LXX. and Vulgate render this word by “ibis”, i.e., the Egyptian heron.
(3.) Heb. kos, rendered “little owl” in
(4.) Heb. kippoz, the “great owl” (
(5.) Heb. lilith, “screech owl” (
Heb. bakar, “cattle;” “neat cattle”, (
Mentioned only in
Strong. (1.) One of David’s brothers; the sixth son of Jesse (
(2.) A son of Jerahmeel (
Son of Joram (
Hearing, one of the sons of Gad; also called Ezbon (
Opening of the Lord, “the Arbite,” one of David’s heroes (
A plain, occurring only in
The plain of Aram, or the plain of the highlands, (
God allots, a prince of the tribe of Asher (
Governor of Moab, a person whose descendants returned from the
Captivity and assisted in rebuilding Jerusalem (
Jezebel “painted her face” (
Used now only of royal dwellings, although originally meaning
simply (as the Latin word palatium, from which it is derived,
shows) a building surrounded by a fence or a paling. In the
Authorized Version there are many different words so rendered,
presenting different ideas, such as that of citadel or lofty
fortress or royal residence (
In the New Testament it designates the official residence of
Pilate or that of the high priest (
“In the chambers which were occupied as guard-rooms,” says Dr. Manning, “by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the ‘offence of the cross,’ the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade.”
Originally denoted only the sea-coast of the land of Canaan
inhabited by the Philistines (
Not till a late period in Jewish history was this name used to
denote “the land of the Hebrews” in general (
The territory promised as an inheritance to the seed of
Abraham (
Palestine, “set in the midst” (
“In the time of Christ the country looked, in all probability, much as now. The whole land consists of rounded limestone hills, fretted into countless stony valleys, offering but rarely level tracts, of which Esdraelon alone, below Nazareth, is large enough to be seen on the map. The original woods had for ages disappeared, though the slopes were dotted, as now, with figs, olives, and other fruit-trees where there was any soil. Permanent streams were even then unknown, the passing rush of winter torrents being all that was seen among the hills. The autumn and spring rains, caught in deep cisterns hewn out like huge underground jars in the soft limestone, with artificial mud-banked ponds still found near all villages, furnished water. Hills now bare, or at best rough with stunted growth, were then terraced, so as to grow vines, olives, and grain. To-day almost desolate, the country then teemed with population. Wine-presses cut in the rocks, endless terraces, and the ruins of old vineyard towers are now found amidst solitudes overgrown for ages with thorns and thistles, or with wild shrubs and poor gnarled scrub” (Geikie’s Life of Christ).
From an early period the land was inhabited by the descendants
of Canaan, who retained possession of the whole land “from Sidon
to Gaza” till the time of the conquest by Joshua, when it was
occupied by the twelve tribes. Two tribes and a half had their
allotments given them by Moses on the east of the Jordan (
From the conquest till the time of Saul, about four hundred
years, the people were governed by judges. For a period of one
hundred and twenty years the kingdom retained its unity while it
was ruled by Saul and David and Solomon. On the death of
Solomon, his son Rehoboam ascended the throne; but his conduct
was such that ten of the tribes revolted, and formed an
independent monarchy, called the kingdom of Israel, or the
northern kingdom, the capital of which was first Shechem and
afterwards Samaria. This kingdom was destroyed. The Israelites
were carried captive by Shalmanezer, king of Assyria, B.C. 722,
after an independent existence of two hundred and fifty-three
years. The place of the captives carried away was supplied by
tribes brought from the east, and thus was formed the Samaritan
nation (
Nebuchadnezzar came up against the kingdom of the two tribes,
the kingdom of Judah, the capital of which was Jerusalem, one
hundred and thirty-four years after the overthrow of the kingdom
of Israel. He overthrew the city, plundered the temple, and
carried the people into captivity to Babylon (B.C. 587), where
they remained seventy years. At the close of the period of the
Captivity, they returned to their own land, under the edict of
Cyrus (
For a while after the Restoration the Jews were ruled by Zerubbabel, Ezra, and Nehemiah, and afterwards by the high priests, assisted by the Sanhedrin. After the death of Alexander the Great at Babylon (B.C. 323), his vast empire was divided between his four generals. Egypt, Arabia, Palestine, and Coele-Syria fell to the lot of Ptolemy Lagus. Ptolemy took possession of Palestine in B.C. 320, and carried nearly one hundred thousand of the inhabitants of Jerusalem into Egypt. He made Alexandria the capital of his kingdom, and treated the Jews with consideration, confirming them in the enjoyment of many privileges.
After suffering persecution at the hands of Ptolemy’s successors, the Jews threw off the Egyptian yoke, and became subject to Antiochus the Great, the king of Syria. The cruelty and opression of the successors of Antiochus at length led to the revolt under the Maccabees (B.C. 163), when they threw off the Syrian yoke.
In the year B.C. 68, Palestine was reduced by Pompey the Great
to a Roman province. He laid the walls of the city in ruins, and
massacred some twelve thousand of the inhabitants. He left the
temple, however, unijured. About twenty-five years after this
the Jews revolted and cast off the Roman yoke. They were
however, subdued by Herod the Great (q.v.). The city and the
temple were destroyed, and many of the inhabitants were put to
death. About B.C. 20, Herod proceeded to rebuild the city and
restore the ruined temple, which in about nine years and a half
was so far completed that the sacred services could be resumed
in it (comp.
Exclusive of Idumea, the kingdom of Herod the Great comprehended the whole of the country originally divided among the twelve tribes, which he divided into four provinces or districts. This division was recognized so long as Palestine was under the Roman dominion. These four provinces were, (1) Judea, the southern portion of the country; (2) Samaria, the middle province, the northern boundary of which ran along the hills to the south of the plain of Esdraelon; (3) Galilee, the northern province; and (4) Peraea (a Greek name meaning the “opposite country”), the country lying east of the Jordan and the Dead Sea. This province was subdivided into these districts, (1) Peraea proper, lying between the rivers Arnon and Jabbok; (2) Galaaditis (Gilead); (3) Batanaea; (4) Gaulonitis (Jaulan); (5) Ituraea or Auranitis, the ancient Bashan; (6) Trachonitis; (7) Abilene; (8) Decapolis, i.e., the region of the ten cities. The whole territory of Palestine, including the portions alloted to the trans-Jordan tribes, extended to about eleven thousand square miles. Recent exploration has shown the territory on the west of Jordan alone to be six thousand square miles in extent, the size of the principality of Wales.
Separated, the second son of Reuben (
(Heb. gazam). The English word may denote either a caterpillar
(as rendered by the LXX.), which wanders like a palmer or
pilgrim, or which travels like pilgrims in bands (
(Heb. tamar), the date-palm characteristic of Palestine. It is
described as “flourishing” (
The name given to Jericho (q.v.),
A shorter form of “paralysis.” Many persons thus afflicted were
cured by our Lord (
Deliverance from the Lord, one of the spies representing the
tribe of Benjamin (
Deliverance of God, the prince of Issachar who assisted “to
divide the land by inheritance” (
The designation of one of David’s heroes (
Paul and his company, loosing from Paphos, sailed north-west and
came to Perga, the capital of Pamphylia (
A vessel of metal or earthenware used in culinary operations; a
cooking-pan or frying-pan frequently referred to in the Old
Testament (
The “ash-pans” mentioned in
The “frying-pan” mentioned in
(
The expression in the Authorized Version (
In
The capital of the island of Cyprus, and therefore the residence
of the Roman governor. It was visited by Paul and Barnabas on
their first missionary tour (
(Gr. parabole), a placing beside; a comparison; equivalent to
the Heb. mashal, a similitude. In the Old Testament this is used
to denote (1) a proverb (
Instruction by parables has been in use from the earliest
times. A large portion of our Lord’s public teaching consisted
of parables. He himself explains his reasons for this in his
answer to the inquiry of the disciples, “Why speakest thou to
them in parables?” (
The parables uttered by our Lord are all recorded in the
synoptical (i.e., the first three) Gospels. The fourth Gospel
contains no parable properly so called, although the
illustration of the good shepherd (
A Persian word (pardes), properly meaning a “pleasure-ground” or
“park” or “king’s garden.” (See EDEN.) It came in
course of time to be used as a name for the world of happiness
and rest hereafter (
The heifer, a town in Benjamin (
Abounding in foliage, or abounding in caverns, (
Probably the hilly region or upland wilderness on the north of
the desert of Paran forming the southern boundary of the
Promised Land (
(
(
A skin prepared for writing on; so called from Pergamos (q.v.),
where this was first done (
The forgiveness of sins granted freely (
(from the Fr. parler, “to speak”) denotes an “audience chamber,”
but that is not the import of the Hebrew word so rendered. It
corresponds to what the Turks call a kiosk, as in
The “inner parlours” in
In
Strong-fisted, a son of Haman, slain in Shushan (
Constant, one of the seven “deacons” (
An interpreter of the law, the eldest of Haman’s sons, slain in
Shushan (
Were present in Jerusalem at Pentecost (
(Heb. kore, i.e., “caller”). This bird, unlike our own partridge, is distinguished by “its ringing call-note, which in early morning echoes from cliff to cliff amidst the barrenness of the wilderness of Judea and the glens of the forest of Carmel” hence its Hebrew name. This name occurs only twice in Scripture.
In
In
The commonest partridge in Palestine is the Caccabis saxatilis, the Greek partridge. The partridge of the wilderness (Ammo-perdix heyi) is a smaller species. Both are essentially mountain and rock birds, thus differing from the English partridge, which loves cultivated fields.
Flourishing, the father of Jehoshaphat, appointed to provide
monthly supplies for Solomon from the tribe of Issachar (
The name of a country from which Solomon obtained gold for the
temple (
Clearing, one of the sons of Japhlet, of the tribe of Asher (
The border of blood = Ephes-dammim (q.v.), between Shochoh and
Azekah (
Release. (1.) The son of Immer (probably the same as Amariah,
(2.) A priest sent by king Zedekiah to Jeremiah to inquire of
the Lord (
(3.) The father of Gedaliah. He was probably the same as (1).
Denotes in
Only once found, in
The name given to the chief of the three great historical annual
festivals of the Jews. It was kept in remembrance of the Lord’s
passing over the houses of the Israelites (
A detailed account of the institution of this feast is given
in
There is recorded only one celebration of this feast between
the Exodus and the entrance into Canaan, namely, that mentioned
in
A city on the south-west coast of Lycia at which Paul landed on
his return from his third missionary journey (
The name generally given to Upper Egypt (the Thebaid of the
Greeks), as distinguished from Matsor, or Lower Egypt (
A small rocky and barren island, one of the group called the
“Sporades,” in the AEgean Sea. It is mentioned in Scripture only
in
A name employed in the New Testament with reference to Abraham
(
“Patriachal longevity presents itself as one of the most striking of the facts concerning mankind which the early history of the Book of Genesis places before us...There is a large amount of consentient tradition to the effect that the life of man was originally far more prolonged than it is at present, extending to at least several hundred years. The Babylonians, Egyptians, and Chinese exaggerated these hundreds into thousands. The Greeks and Romans, with more moderation, limited human life within a thousand or eight hundred years. The Hindus still farther shortened the term. Their books taught that in the first age of the world man was free from diseases, and lived ordinarily four hundred years; in the second age the term of life was reduced from four hundred to three hundred; in the third it became two hundred; in the fourth and last it was brought down to one hundred” (Rawlinson’s Historical Illustrations).
A Christian at Rome to whom Paul sent salutations (
(
=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy “for use in the Gentile world,” as “Saul” would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in
reputation even than the universities of Athens and Alexandria,
the only others that then existed. Here Saul was born, and here
he spent his youth, doubtless enjoying the best education his
native city could afford. His father was of the straitest sect
of the Jews, a Pharisee, of the tribe of Benjamin, of pure and
unmixed Jewish blood (
We read of his sister and his sister’s son (
According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats’ hair cloth, a trade which was one of the commonest in Tarsus.
His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived “in all good conscience,” unstained by the vices of that great city.
After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the “Nazarenes.”
For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.
But the object of this persecution also failed. “They that
were scattered abroad went everywhere preaching the word.” The
anger of the persecutor was thereby kindled into a fiercer
flame. Hearing that fugitives had taken refuge in Damascus, he
obtained from the chief priest letters authorizing him to
proceed thither on his persecuting career. This was a long
journey of about 130 miles, which would occupy perhaps six days,
during which, with his few attendants, he steadily went onward,
“breathing out threatenings and slaughter.” But the crisis of
his life was at hand. He had reached the last stage of his
journey, and was within sight of Damascus. As he and his
companions rode on, suddenly at mid-day a brilliant light shone
round them, and Saul was laid prostrate in terror on the ground,
a voice sounding in his ears, “Saul, Saul, why persecutest thou
me?” The risen Saviour was there, clothed in the vesture of his
glorified humanity. In answer to the anxious inquiry of the
stricken persecutor, “Who art thou, Lord?” he said, “I am Jesus
whom thou persecutest” (
This was the moment of his conversion, the most solemn in all
his life. Blinded by the dazzling light (
Immediately after his conversion he retired into the solitudes
of Arabia (
At length the city of Antioch, the capital of Syria, became
the scene of great Christian activity. There the gospel gained a
firm footing, and the cause of Christ prospered. Barnabas
(q.v.), who had been sent from Jerusalem to superintend the work
at Antioch, found it too much for him, and remembering Saul, he
set out to Tarsus to seek for him. He readily responded to the
call thus addressed to him, and came down to Antioch, which for
“a whole year” became the scene of his labours, which were
crowned with great success. The disciples now, for the first
time, were called “Christians” (
The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master’s command: “Go ye into all the world, and preach the gospel to every creature.”
The three missionaries went forth on the first missionary
tour. They sailed from Seleucia, the seaport of Antioch, across
to Cyprus, some 80 miles to the south-west. Here at Paphos,
Sergius Paulus, the Roman proconsul, was converted, and now Saul
took the lead, and was ever afterwards called Paul. The
missionaries now crossed to the mainland, and then proceeded 6
or 7 miles up the river Cestrus to Perga (
After remaining “a long time”, probably till A.D. 50 or 51, in
Antioch, a great controversy broke out in the church there
regarding the relation of the Gentiles to the Mosaic law. For
the purpose of obtaining a settlement of this question, Paul and
Barnabas were sent as deputies to consult the church at
Jerusalem. The council or synod which was there held (
After a short rest at Antioch, Paul said to Barnabas: “Let us
go again and visit our brethren in every city where we have
preached the word of the Lord, and see how they do.” Mark
proposed again to accompany them; but Paul refused to allow him
to go. Barnabas was resolved to take Mark, and thus he and Paul
had a sharp contention. They separated, and never again met.
Paul, however, afterwards speaks with honour of Barnabas, and
sends for Mark to come to him at Rome (
Paul took with him Silas, instead of Barnabas, and began his
second missionary journey about A.D. 51. This time he went by
land, revisiting the churches he had already founded in Asia.
But he longed to enter into “regions beyond,” and still went
forward through Phrygia and Galatia (16:6). Contrary to his
intention, he was constrained to linger in Galatia (q.v.), on
account of some bodily affliction (
As he waited at Troas for indications of the will of God as to
his future movements, he saw, in the vision of the night, a man
from the opposite shores of Macedonia standing before him, and
heard him cry, “Come over, and help us” (
He then began his third missionary tour. He journeyed by land in the “upper coasts” (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. “This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide” (Stalker’s Life of St. Paul). Here a “great door and effectual” was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach.
Very shortly before his departure from Ephesus, the apostle
wrote his First Epistle to the Corinthians (q.v.). The
silversmiths, whose traffic in the little images which they made
was in danger (see DEMETRIUS), organized a riot
against Paul, and he left the city, and proceeded to Troas (
While at Jerusalem, at the feast of Pentecost, he was almost
murdered by a Jewish mob in the temple. (See
TEMPLE, HEROD’S.)
Rescued from their violence by the Roman commandant,
he was conveyed as a prisoner to Caesarea, where, from various
causes, he was detained a prisoner for two years in Herod’s
praetorium (
At the end of these two years Felix (q.v.) was succeeded in
the governorship of Palestine by Porcius Festus, before whom the
apostle was again heard. But judging it right at this crisis to
claim the privilege of a Roman citizen, he appealed to the
emperor (
This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. “There can be little doubt that he appered again at Nero’s bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner’s dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman’s axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust” (probably A.D. 66), four years before the fall of Jerusalem.
It was the custom of the Roman governors to erect their
tribunals in open places, as the market-place, the circus, or
even the highway. Pilate caused his seat of judgment to be set
down in a place called “the Pavement” (
A tent or tabernacle (
(Heb. shelamim), detailed regulations regarding given in
(Heb. tuk, apparently borrowed from the Tamil tokei). This bird
is indigenous to India. It was brought to Solomon by his ships
from Tarshish (
(Heb. gabish,
As used in the phrase “peculiar people” in
Redeemed of God, the son of Ammihud, a prince of Naphtali (
Rock of redemption, the father of Gamaliel and prince of
Manasseh at the time of the Exodus (
Redemption of the Lord. (1.) The father of Zebudah, who was the
wife of Josiah and mother of king Jehoiakim (
(2.) The father of Zerubbabel (
(3.). The father of Joel, ruler of the half-tribe of Manasseh
(
(4.)
(5.) A Levite (8:4).
(6.) A Benjamite (11:7).
(7.) A Levite (13:13).
Open-eyed, the son of Remaliah a captain in the army of
Pekahiah, king of Israel, whom he slew, with the aid of a band
of Gileadites, and succeeded (B.C. 758) on the throne (
The Lord opened his eyes, the son and successor of Menahem on
the throne of Israel. He was murdered in the royal palace of
Samaria by Pekah, one of the captains of his army (
Probably a place in Babylonia (
Distinguished of the Lord. (1.) One of David’s posterity (
(2.) A Levite who expounded the law (
Deliverance of the Lord. (1.) A son of Hananiah and grandson of
Zerubbabel (
(2.) A captain of “the sons of Simeon” (4:42).
(3.)
(4.) One of the twenty-five princes of the people against whom
Ezekiel prophesied on account of their wicked counsel (
Division, one of the sons of Eber; so called because “in his
days was the earth divided” (
Deliverance. (1.) A descendant of Judah (
(2.) A Benjamite who joined David at Ziklag (
Swiftness. (1.) A Reubenite whose son was one of the
conspirators against Moses and Aaron (
(2.) One of the sons of Jonathan (
Mentioned always along with the Cherethites, and only in the
time of David. The word probably means “runners” or “couriers,”
and may denote that while forming part of David’s bodyguard,
they were also sometimes employed as couriers (
Are frequently met with at the waters of Merom and the Sea of
Galilee. The pelican is ranked among unclean birds (
(Gr. denarion), a silver coin of the value of about 7 1/2d. or
8d. of our present money. It is thus rendered in the New
Testament, and is more frequently mentioned than any other coin
(
The five-fold volume, consisting of the first five books of the Old Testament. This word does not occur in Scripture, nor is it certainly known when the roll was thus divided into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Probably that was done by the LXX. translators. Some modern critics speak of a Hexateuch, introducing the Book of Joshua as one of the group. But this book is of an entirely different character from the other books, and has a different author. It stands by itself as the first of a series of historical books beginning with the entrance of the Israelites into Canaan. (See JOSHUA.)
The books composing the Pentateuch are properly but one book, the “Law of Moses,” the “Book of the Law of Moses,” the “Book of Moses,” or, as the Jews designate it, the “Torah” or “Law.” That in its present form it “proceeds from a single author is proved by its plan and aim, according to which its whole contents refer to the covenant concluded between Jehovah and his people, by the instrumentality of Moses, in such a way that everything before his time is perceived to be preparatory to this fact, and all the rest to be the development of it. Nevertheless, this unity has not been stamped upon it as a matter of necessity by the latest redactor: it has been there from the beginning, and is visible in the first plan and in the whole execution of the work.”, Keil, Einl. i.d. A. T.
A certain school of critics have set themselves to reconstruct the books of the Old Testament. By a process of “scientific study” they have discovered that the so-called historical books of the Old Testament are not history at all, but a miscellaneous collection of stories, the inventions of many different writers, patched together by a variety of editors! As regards the Pentateuch, they are not ashamed to attribute fraud, and even conspiracy, to its authors, who sought to find acceptance to their work which was composed partly in the age of Josiah, and partly in that of Ezra and Nehemiah, by giving it out to be the work of Moses! This is not the place to enter into the details of this controversy. We may say frankly, however, that we have no faith in this “higher criticism.” It degrades the books of the Old Testament below the level of fallible human writings, and the arguments on which its speculations are built are altogether untenable.
The evidences in favour of the Mosaic authorship of the Pentateuch are conclusive. We may thus state some of them briefly:
(1.) These books profess to have been written by Moses in the
name of God (
(2.) This also is the uniform and persistent testimony of the
Jews of all sects in all ages and countries (comp.
(3.) Our Lord plainly taught the Mosaic authorship of these
books (
(4.) From the time of Joshua down to the time of Ezra there
is, in the intermediate historical books, a constant reference
to the Pentateuch as the “Book of the Law of Moses.” This is a
point of much importance, inasmuch as the critics deny that
there is any such reference; and hence they deny the historical
character of the Pentateuch. As regards the Passover, e.g., we
find it frequently spoken of or alluded to in the historical
books following the Pentateuch, showing that the “Law of Moses”
was then certainly known. It was celebrated in the time of
Joshua (
Granting that in the time of Moses there existed certain oral traditions or written records and documents which he was divinely led to make use of in his history, and that his writing was revised by inspired successors, this will fully account for certain peculiarities of expression which critics have called “anachronisms” and “contradictions,” but in no way militates against the doctrine that Moses was the original author of the whole of the Pentateuch. It is not necessary for us to affirm that the whole is an original composition; but we affirm that the evidences clearly demonstrate that Moses was the author of those books which have come down to us bearing his name. The Pentateuch is certainly the basis and necessary preliminary of the whole of the Old Testament history and literature. (See DEUTERONOMY.)
I.e., “fiftieth”, found only in the New Testament (
The day of Pentecost is noted in the Christian Church as the
day on which the Spirit descended upon the apostles, and on
which, under Peter’s preaching, so many thousands were converted
in Jerusalem (
Face of God, a place not far from Succoth, on the east of the
Jordan and north of the river Jabbok. It is also called
“Peniel.” Here Jacob wrestled (
A town was afterwards built there (
Opening. (1.) A mountain peak (
(2.) A Moabite divinity, called also “Baal-peor” (
Mount of breaches, only in
Divided, one of the mysterious words “written over against the
candlestick upon the plaster of the wall” of king Belshazzar’s
palace (
=Pharez, (q.v.), breach, the son of Judah (
The breach of Uzzah, a place where God “burst forth upon Uzzah,
so that he died,” when he rashly “took hold” of the ark (
See SANCTIFICATION.
Were used in religious worship, and for personal and domestic
enjoyment (
The capital of Pamphylia, on the coast of Asia Minor. Paul and
his companions landed at this place from Cyprus on their first
missionary journey (
The chief city of Mysia, in Asia Minor. One of the “seven
churches” was planted here (
This city stood on the banks of the river Caicus, about 20 miles from the sea. It is now called Bergama, and has a population of some twenty thousand, of whom about two thousand profess to be Christians. Parchment (q.v.) was first made here, and was called by the Greeks pergamene, from the name of the city.
Kernel,
Villagers; dwellers in the open country, the Canaanitish nation
inhabiting the fertile regions south and south-west of Carmel.
“They were the graziers, farmers, and peasants of the time.”
They were to be driven out of the land by the descendants of
Abraham (
The first great persecution for religious opinion of which we
have any record was that which broke out against the worshippers
of God among the Jews in the days of Ahab, when that king, at
the instigation of his wife Jezebel, “a woman in whom, with the
reckless and licentious habits of an Oriental queen, were united
the fiercest and sternest qualities inherent in the old Semitic
race”, sought in the most relentless manner to extirpate the
worship of Jehovah and substitute in its place the worship of
Ashtoreth and Baal. Ahab’s example in this respect was followed
by Manasseh, who “shed innocent blood very much, till he had
filled Jerusalem from one end to another” (
Christians are forbidden to seek the propagation of the gospel
by force (
Their certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life.
This doctrine is clearly taught in these passages,
This doctrine is not inconsistent with the truth that the believer may nevertheless fall into grievous sin, and continue therein for some time. (See BACKSLIDE.)
An ancient empire, extending from the Indus to Thrace, and from the Caspian Sea to the Red Sea and the Persian Gulf. The Persians were originally a Medic tribe which settled in Persia, on the eastern side of the Persian Gulf. They were Aryans, their language belonging to the eastern division of the Indo-European group. One of their chiefs, Teispes, conquered Elam in the time of the decay of the Assyrian Empire, and established himself in the district of Anzan. His descendants branched off into two lines, one line ruling in Anzan, while the other remained in Persia. Cyrus II., king of Anzan, finally united the divided power, conquered Media, Lydia, and Babylonia, and carried his arms into the far East. His son, Cambyses, added Egypt to the empire, which, however, fell to pieces after his death. It was reconquered and thoroughly organized by Darius, the son of Hystaspes, whose dominions extended from India to the Danube.
A female Christian at Rome whom Paul salutes (
One whose descendants returned with Zerubbabel (
Originally called Simon (=Simeon, i.e., “hearing”), a very
common Jewish name in the New Testament. He was the son of Jona
(
“Simon was a Galilean, and he was that out and out...The
Galileans had a marked character of their own. They had a
reputation for an independence and energy which often ran out
into turbulence. They were at the same time of a franker and
more transparent disposition than their brethren in the south.
In all these respects, in bluntness, impetuosity, headiness, and
simplicity, Simon was a genuine Galilean. They spoke a peculiar
dialect. They had a difficulty with the guttural sounds and some
others, and their pronunciation was reckoned harsh in Judea. The
Galilean accent stuck to Simon all through his career. It
betrayed him as a follower of Christ when he stood within the
judgment-hall (
He appears to have been settled at Capernaum when Christ
entered on his public ministry, and may have reached beyond the
age of thirty. His house was large enough to give a home to his
brother Andrew, his wife’s mother, and also to Christ, who seems
to have lived with him (
At Bethabara (R.V.,
Jesus at once recognized Simon, and declared that hereafter he
would be called Cephas, an Aramaic name corresponding to the
Greek Petros, which means “a mass of rock detached from the
living rock.” The Aramaic name does not occur again, but the
name Peter gradually displaces the old name Simon, though our
Lord himself always uses the name Simon when addressing him
(
He is next called into the rank of the apostleship, and
becomes a “fisher of men” (
“From that time forth” Jesus began to speak of his sufferings.
For this Peter rebuked him. But our Lord in return rebuked
Peter, speaking to him in sterner words than he ever used to any
other of his disciples (
On his return to Capernaum the collectors of the temple tax (a
didrachma, half a sacred shekel), which every Israelite of
twenty years old and upwards had to pay (
As the end was drawing nigh, our Lord sent Peter and John
(
He is found in John’s company early on the morning of the
resurrection. He boldly entered into the empty grave (
After this scene at the lake we hear nothing of Peter till he
again appears with the others at the ascension (
After the miracle at the temple gate (
The time had come for Peter to leave Jerusalem. After
labouring for some time in Samaria, he returned to Jerusalem,
and reported to the church there the results of his work (
After remaining for some time at Caesarea, he returned to
Jerusalem (
He took part in the deliberations of the council in Jerusalem
(
We have no further mention of Peter in the Acts of the
Apostles. He seems to have gone down to Antioch after the
council at Jerusalem, and there to have been guilty of
dissembling, for which he was severely reprimanded by Paul (
After this he appears to have carried the gospel to the east,
and to have laboured for a while at Babylon, on the Euphrates (
This epistle is addressed to “the strangers scattered abroad”, i.e., to the Jews of the Dispersion (the Diaspora).
Its object is to confirm its readers in the doctrines they had been already taught. Peter has been called “the apostle of hope,” because this epistle abounds with words of comfort and encouragement fitted to sustain a “lively hope.” It contains about thirty-five references to the Old Testament.
It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews. It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon. He counsels (1) to steadfastness and perseverance under persecution (1-2:10); (2) to the practical duties of a holy life (2:11-3:13); (3) he adduces the example of Christ and other motives to patience and holiness (3:14-4:19); and (4) concludes with counsels to pastors and people (ch. 5).
The question of the authenticity of this epistle has been much
discussed, but the weight of evidence is wholly in favour of its
claim to be the production of the apostle whose name it bears.
It appears to have been written shortly before the apostle’s
death (1:14). This epistle contains eleven references to the Old
Testament. It also contains (3:15, 16) a remarkable reference to
Paul’s epistles. Some think this reference is to
Loosed of the Lord. (1.) The chief of one of the priestly
courses (the nineteenth) in the time of David (
Interpretation of dreams, identified with Pitru, on the west
bank of the Euphrates, a few miles south of the Hittite capital
of Carchemish (
Vision of God, the father of Joel the prophet (
Rock,
Wages of the Lord, one of the sons of Obed-edom, a Levite porter
(
(
Separated, the second son of Reuben (
Deliverance of the Lord, the son of Laish of Gallim (
Face of God, father of the prophetess Anna (q.v.),
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down
into Egypt (
(2.) The Pharaoh of Joseph’s days (
(3.) The “new king who knew not Joseph” (
For about seventy years the Hebrews in Egypt were under the powerful protection of Joseph. After his death their condition was probably very slowly and gradually changed. The invaders, the Hyksos, who for some five centuries had been masters of Egypt, were driven out, and the old dynasty restored. The Israelites now began to be looked down upon. They began to be afflicted and tyrannized over. In process of time a change appears to have taken place in the government of Egypt. A new dynasty, the Nineteenth, as it is called, came into power under Seti I., who was its founder. He associated with him in his government his son, Rameses II., when he was yet young, probably ten or twelve years of age.
Note, Professor Maspero, keeper of the museum of Bulak, near Cairo, had his attention in 1870 directed to the fact that scarabs, i.e., stone and metal imitations of the beetle (symbols of immortality), originally worn as amulets by royal personages, which were evidently genuine relics of the time of the ancient Pharaohs, were being sold at Thebes and different places along the Nile. This led him to suspect that some hitherto undiscovered burial-place of the Pharaohs had been opened, and that these and other relics, now secretly sold, were a part of the treasure found there. For a long time he failed, with all his ingenuity, to find the source of these rare treasures. At length one of those in the secret volunteered to give information regarding this burial-place. The result was that a party was conducted in 1881 to Dier el-Bahari, near Thebes, when the wonderful discovery was made of thirty-six mummies of kings, queens, princes, and high priests hidden away in a cavern prepared for them, where they had lain undisturbed for thirty centuries. “The temple of Deir el-Bahari stands in the middle of a natural amphitheatre of cliffs, which is only one of a number of smaller amphitheatres into which the limestone mountains of the tombs are broken up. In the wall of rock separating this basin from the one next to it some ancient Egyptian engineers had constructed the hiding-place, whose secret had been kept for nearly three thousand years.” The exploring party being guided to the place, found behind a great rock a shaft 6 feet square and about 40 feet deep, sunk into the limestone. At the bottom of this a passage led westward for 25 feet, and then turned sharply northward into the very heart of the mountain, where in a chamber 23 feet by 13, and 6 feet in height, they came upon the wonderful treasures of antiquity. The mummies were all carefully secured and brought down to Bulak, where they were deposited in the royal museum, which has now been removed to Ghizeh.
Among the most notable of the ancient kings of Egypt thus discovered were Thothmes III., Seti I., and Rameses II. Thothmes III. was the most distinguished monarch of the brilliant Eighteenth Dynasty. When this mummy was unwound “once more, after an interval of thirty-six centuries, human eyes gazed on the features of the man who had conquered Syria and Cyprus and Ethiopia, and had raised Egypt to the highest pinnacle of her power. The spectacle, however, was of brief duration. The remains proved to be in so fragile a state that there was only time to take a hasty photograph, and then the features crumbled to pieces and vanished like an apparition, and so passed away from human view for ever.” “It seems strange that though the body of this man,” who overran Palestine with his armies two hundred years before the birth of Moses, “mouldered to dust, the flowers with which it had been wreathed were so wonderfully preserved that even their colour could be distinguished” (Manning’s Land of the Pharaohs).
Seti I. (his throne name Merenptah), the father of Rameses II., was a great and successful warrior, also a great builder. The mummy of this Pharaoh, when unrolled, brought to view “the most beautiful mummy head ever seen within the walls of the museum. The sculptors of Thebes and Abydos did not flatter this Pharaoh when they gave him that delicate, sweet, and smiling profile which is the admiration of travellers. After a lapse of thirty-two centuries, the mummy retains the same expression which characterized the features of the living man. Most remarkable of all, when compared with the mummy of Rameses II., is the striking resemblance between the father and the son. Seti I. is, as it were, the idealized type of Rameses II. He must have died at an advanced age. The head is shaven, the eyebrows are white, the condition of the body points to considerably more than threescore years of life, thus confirming the opinions of the learned, who have attributed a long reign to this king.”
(4.) Rameses II., the son of Seti I., is probably the Pharaoh of the Oppression. During his forty years’ residence at the court of Egypt, Moses must have known this ruler well. During his sojourn in Midian, however, Rameses died, after a reign of sixty-seven years, and his body embalmed and laid in the royal sepulchre in the Valley of the Tombs of Kings beside that of his father. Like the other mummies found hidden in the cave of Deir el-Bahari, it had been for some reason removed from its original tomb, and probably carried from place to place till finally deposited in the cave where it was so recently discovered.
In 1886, the mummy of this king, the “great Rameses,” the “Sesostris” of the Greeks, was unwound, and showed the body of what must have been a robust old man. The features revealed to view are thus described by Maspero: “The head is long and small in proportion to the body. The top of the skull is quite bare. On the temple there are a few sparse hairs, but at the poll the hair is quite thick, forming smooth, straight locks about two inches in length. White at the time of death, they have been dyed a light yellow by the spices used in embalmment. The forehead is low and narrow; the brow-ridge prominent; the eye-brows are thick and white; the eyes are small and close together; the nose is long, thin, arched like the noses of the Bourbons; the temples are sunk; the cheek-bones very prominent; the ears round, standing far out from the head, and pierced, like those of a woman, for the wearing of earrings; the jaw-bone is massive and strong; the chin very prominent; the mouth small, but thick-lipped; the teeth worn and very brittle, but white and well preserved. The moustache and beard are thin. They seem to have been kept shaven during life, but were probably allowed to grow during the king’s last illness, or they may have grown after death. The hairs are white, like those of the head and eyebrows, but are harsh and bristly, and a tenth of an inch in length. The skin is of an earthy-brown, streaked with black. Finally, it may be said, the face of the mummy gives a fair idea of the face of the living king. The expression is unintellectual, perhaps slightly animal; but even under the somewhat grotesque disguise of mummification there is plainly to be seen an air of sovereign majesty, of resolve, and of pride.”
Both on his father’s and his mother’s side it has been pretty
clearly shown that Rameses had Chaldean or Mesopotamian blood in
his veins to such a degree that he might be called an Assyrian.
This fact is thought to throw light on
(5.) The Pharaoh of the Exodus was probably Menephtah I., the fourteenth and eldest surviving son of Rameses II. He resided at Zoan, where he had the various interviews with Moses and Aaron recorded in the book of Exodus. His mummy was not among those found at Deir el-Bahari. It is still a question, however, whether Seti II. or his father Menephtah was the Pharaoh of the Exodus. Some think the balance of evidence to be in favour of the former, whose reign it is known began peacefully, but came to a sudden and disastrous end. The “Harris papyrus,” found at Medinet-Abou in Upper Egypt in 1856, a state document written by Rameses III., the second king of the Twentieth Dynasty, gives at length an account of a great exodus from Egypt, followed by wide-spread confusion and anarchy. This, there is great reason to believe, was the Hebrew exodus, with which the Nineteenth Dynasty of the Pharaohs came to an end. This period of anarchy was brought to a close by Setnekht, the founder of the Twentieth Dynasty.
“In the spring of 1896, Professor Flinders Petrie discovered,
among the ruins of the temple of Menephtah at Thebes, a large
granite stela, on which is engraved a hymn of victory
commemorating the defeat of Libyan invaders who had overrun the
Delta. At the end other victories of Menephtah are glanced at,
and it is said that ‘the Israelites (I-s-y-r-a-e-l-u) are
minished (?) so that they have no seed.’ Menephtah was son and
successor of Rameses II., the builder of Pithom, and Egyptian
scholars have long seen in him the Pharaoh of the Exodus. The
Exodus is also placed in his reign by the Egyptian legend of the
event preserved by the historian Manetho. In the inscription the
name of the Israelites has no determinative of ‘country’ or
’district’ attached to it, as is the case with all the other
names (Canaan, Ashkelon, Gezer, Khar or Southern Palestine,
etc.) mentioned along with it, and it would therefore appear
that at the time the hymn was composed, the Israelites had
already been lost to the sight of the Egyptians in the desert.
At all events they must have had as yet no fixed home or
district of their own. We may therefore see in the reference to
them the Pharaoh’s version of the Exodus, the disasters which
befell the Egyptians being naturally passed over in silence, and
only the destruction of the ‘men children’ of the Israelites
being recorded. The statement of the Egyptian poet is a
remarkable parallel to
(6.) The Pharaoh of
(7.) So, king of Egypt (
(8.) The Pharaoh of
(9.) Pharaoh, whose daughter Solomon married (
(10.) Pharaoh, in whom Hezekiah put his trust in his war
against Sennacherib (
(11.) The Pharaoh by whom Josiah was defeated and slain at
Megiddo (
(12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem
when it was besieged by Nebuchadnezzar (q.v.),
Three princesses are thus mentioned in Scripture: (1.) The
princess who adopted the infant Moses (q.v.),
(2.) “Bithiah the daughter of Pharaoh, which Mered took (
(3.) The wife of Solomon (
Breach, the elder of the twin sons of Judah (
Separatists (Heb. persahin, from parash, “to separate”). They
were probably the successors of the Assideans (i.e., the
“pious”), a party that originated in the time of Antiochus
Epiphanes in revolt against his heathenizing policy. The first
mention of them is in a description by Josephus of the three
sects or schools into which the Jews were divided (B.C. 145).
The other two sects were the Essenes and the Sadducees. In the
time of our Lord they were the popular party (
There was much that was sound in their creed, yet their system
of religion was a form and nothing more. Theirs was a very lax
morality (
From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.
Swift, one of the rivers of Damascus (
A “deaconess of the church at Cenchrea,” the port of Corinth.
She was probably the bearer of Paul’s epistle to the Romans.
Paul commended her to the Christians at Rome; “for she hath
been,” says he, “a succourer of many, and of myself also” (
Properly Phoenix a palm-tree (as in the R.V.), a town with a
harbour on the southern side of Crete (
(
“In the Egyptian inscriptions Phoenicia is called Keft, the
inhabitants being Kefa; and since Keft-ur, or ‘Greater
Phoenicia,’ was the name given to the delta of the Nile from the
Phoenician colonies settled upon it, the Philistines who came
from Caphtor or Keft-ur must have been of Phoenician origin”
(comp.
Phoenicia lay in the very centre of the old world, and was the
natural entrepot for commerce with foreign nations. It was the
“England of antiquity.” “The trade routes from all Asia
converged on the Phoenician coast; the centres of commerce on
the Euphrates and Tigris forwarding their goods by way of Tyre
to the Nile, to Arabia, and to the west; and, on the other hand,
the productions of the vast regions bordering the Mediterranean
passing through the Canaanite capital to the eastern world.” It
was “situate at the entry of the sea, a merchant of the people
for many isles” (
The Phoenicians were the most enterprising merchants of the
old world, establishing colonies at various places, of which
Carthage was the chief. They were a Canaanite branch of the race
of Ham, and are frequently called Sidonians, from their
principal city of Sidon. None could “skill to hew timber like
unto the Sidonians” (
The Phoenicians have been usually regarded as the inventors of
alphabetic writing. The Egyptians expressed their thoughts by
certain symbols, called “hieroglyphics”, i.e., sacred carvings,
so styled because used almost exclusively on sacred subjects.
The recent discovery, however, of inscriptions in Southern
Arabia (Yemen and Hadramaut), known as Hemyaritic, in connection
with various philogical considerations, has led some to the
conclusion that the Phoenician alphabet was derived from the
Mineans (admitting the antiquity of the kingdom of Ma’in,
“The Phoenicians were renowned in ancient times for the manufacture of glass, and some of the specimens of this work that have been preserved are still the wonder of mankind...In the matter of shipping, whether ship-building be thought of or traffic upon the sea, the Phoenicians surpassed all other nations.” “The name Phoenicia is of uncertain origin, though it may be derived from Fenkhu, the name given in the Egyptian inscriptions to the natives of Palestine. Among the chief Phoenician cities were Tyre and Sidon, Gebal north of Beirut, Arvad or Arados and Zemar.”
Great, the chief captain of the army of Abimelech, the
Philistine king of Gerar. He entered into an alliance with
Abraham with reference to a certain well which, from this
circumstance, was called Beersheba (q.v.), “the well of the
oath” (
Brotherly love, a city of Lydia in Asia Minor, about 25 miles
south-east of Sardis. It was the seat of one of the “seven
churches” (
An inhabitant of Colosse, and apparently a person of some note
among the citizens (
Was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus. It was addressed to Philemon and the members of his family.
It was written for the purpose of interceding for Onesimus (q.v.), who had deserted his master Philemon and been “unprofitable” to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter.
This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us. “It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called ‘the character of a gentleman,’ certainly very little known in the old Greek and Roman civilization” (Dr. Barry). (See SLAVE.)
Amiable, with Hymenaeus, at Ephesus, said that the “resurrection
was past already” (
Lover of horses. (1.) One of the twelve apostles; a native of
Bethsaida, “the city of Andrew and Peter” (
(2.) One of the “seven” (
(3.) Mentioned only in connection with the imprisonment of
John the Baptist (
(4.) The “tetrarch of Ituraea” (
(1.) Formerly Crenides, “the fountain,” the capital of the
province of Macedonia. It stood near the head of the Sea, about
8 miles north-west of Kavalla. It is now a ruined village,
called Philibedjik. Philip of Macedonia fortified the old
Thracian town of Crenides, and called it after his own name
Philippi (B.C. 359-336). In the time of the Emperor Augustus
this city became a Roman colony, i.e., a military settlement of
Roman soldiers, there planted for the purpose of controlling the
district recently conquered. It was a “miniature Rome,” under
the municipal law of Rome, and governed by military officers,
called duumviri, who were appointed directly from Rome. Having
been providentially guided thither, here Paul and his companion
Silas preached the gospel and formed the first church in Europe.
(See LYDIA.) This success stirred up the enmity of the
people, and they were “shamefully entreated” (
(2.) When Philip the tetrarch, the son of Herod, succeeded to the government of the northern portion of his kingdom, he enlarged the city of Paneas, and called it Caesarea, in honour of the emperor. But in order to distinguish it from the Caesarea on the sea coast, he added to it subsequently his own name, and called it Caesarea-Philippi (q.v.).
Was written by Paul during the two years when he was “in bonds”
in Rome (
The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter. With this precious communication Epaphroditus sets out on his homeward journey. “The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life” (Professor Beet).
The church at Philippi was the first-fruits of European
Christianity. Their attachment to the apostle was very fervent,
and so also was his affection for them. They alone of all the
churches helped him by their contributions, which he gratefully
acknowledges (
The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written. Paul’s imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather “turned out to the furtherance of the gospel.” The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a “vast multitude.” It is plain that Christianity was at this time making rapid advancement in Rome.
The doctrinal statements of this epistle bear a close relation
to those of the Epistle to the Romans. Compare also
=Palestine (q.v.), “the land of the Philistines” (
(
This powerful tribe made frequent incursions against the
Hebrews. There was almost perpetual war between them. They
sometimes held the tribes, especially the southern tribes, in
degrading servitude (
The Philistines are called Pulsata or Pulista on the Egyptian
monuments; the land of the Philistines (Philistia) being termed
Palastu and Pilista in the Assyrian inscriptions. They occupied
the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in
the south-western corner of Canaan, which belonged to Egypt up
to the closing days of the Nineteenth Dynasty. The occupation
took place during the reign of Rameses III. of the Twentieth
Dynasty. The Philistines had formed part of the great naval
confederacy which attacked Egypt, but were eventually repulsed
by that Pharaoh, who, however, could not dislodge them from
their settlements in Palestine. As they did not enter Palestine
till the time of the Exodus, the use of the name Philistines in
They are called Allophyli, “foreigners,” in the Septuagint,
and in the Books of Samuel they are spoken of as uncircumcised.
It would therefore appear that they were not of the Semitic
race, though after their establishment in Canaan they adopted
the Semitic language of the country. We learn from the Old
Testament that they came from Caphtor, usually supposed to be
Crete. From Philistia the name of the land of the Philistines
came to be extended to the whole of “Palestine.” Many scholars
identify the Philistines with the Pelethites of
Mouth of brass, or from old Egypt, the negro. (1.) Son of
Eleazar, the high priest (
(2.) One of the sons of Eli, the high priest (
Burning, a Roman Christian to whom Paul sent salutations (
(
Dry, an irregular and ill-defined district in Asia Minor. It was
divided into two parts, the Greater Phrygia on the south, and
the Lesser Phrygia on the west. It is the Greater Phrygia that
is spoken of in the New Testament. The towns of Antioch in
Pisidia (
Phut is placed between Egypt and Canaan in
Fugitive, a Christian of Asia, who “turned away” from Paul
during his second imprisonment at Rome (
(Gr. phulakteria; i.e., “defences” or “protections”), called by
modern Jews tephillin (i.e., “prayers”) are mentioned only in
Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong. It was called the “Tephillah on the arm.”
Asa, afflicted with some bodily malady, “sought not to the Lord
but to the physicians” (
(
(1) of silver. In
(2.) The word pieces is omitted in many passages, as
(3.) The “piece of money” mentioned in
Lat. pietas, properly honour and respect toward parents (
Pigeons are mentioned as among the offerings which, by divine
appointment, Abram presented unto the Lord (
Place where the reeds grow (LXX. and Copt. read “farmstead”),
the name of a place in Egypt where the children of Israel
encamped (
Probably connected with the Roman family of the Pontii, and called “Pilate” from the Latin pileatus, i.e., “wearing the pileus”, which was the “cap or badge of a manumitted slave,” as indicating that he was a “freedman,” or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a “typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns.”
After his trial before the Sanhedrin, Jesus was brought to the
Roman procurator, Pilate, who had come up to Jerusalem as usual
to preserve order during the Passover, and was now residing,
perhaps, in the castle of Antonia, or it may be in Herod’s
palace. Pilate came forth from his palace and met the deputation
from the Sanhedrin, who, in answer to his inquiry as to the
nature of the accusation they had to prefer against Jesus,
accused him of being a “malefactor.” Pilate was not satisfied
with this, and they further accused him (1) of sedition, (2)
preventing the payment of the tribute to Caesar, and (3) of
assuming the title of king (
Pilate now proposed that as he and Herod had found no fault in
him, they should release Jesus; and anticipating that they would
consent to this proposal, he ascended the judgment-seat as if
ready to ratify the decision (
Pilate then led forth Jesus from within the Praetorium (
After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, “If thou let this man go, thou art not Caesar’s friend.” This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, “I am innocent of the blood of this just person.” The mob, again scorning his scruples, cried, “His blood be on us, and on our children.” Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, “Shall I crucify your King?” The fatal moment had now come. They madly exclaimed, “We have no king but Caesar;” and now Jesus is given up to them, and led away to be crucified.
By the direction of Pilate an inscription was placed,
according to the Roman custom, over the cross, stating the crime
for which he was crucified. Having ascertained from the
centurion that he was dead, he gave up the body to Joseph of
Arimathea to be buried. Pilate’s name now disappears from the
Gospel history. References to him, however, are found in the
Acts of the Apostles (3:13; 4:27; 13:28), and in
Used to support a building (
Heb. tidhar, mentioned along with the fir-tree in
A little wing, (
(
Like a wild ass, a king of Jarmuth, a royal city of the Canaanites, who was conquered and put to death by Joshua (10:3, 23, 26).
Prince, or summit, a place “in the land of Ephraim” (
(1.) Abdon, the son of Hillel, so called,
(2.) Benaiah the Ephraimite (
A part, a mountain summit in the land of Moab, in the territory
of Reuben, where Balak offered up sacrifices (
A district in Asia Minor, to the north of Pamphylia. The Taurus
range of mountains extends through it. Antioch, one of its chief
cities, was twice visited by Paul (
Babylonian, the current, broad-flowing, one of the “four heads”
into which the river which watered the garden of Eden was
divided (
A hole in the ground (
(
A vessel for containing liquids. In the East pitchers were
usually carried on the head or shoulders (
Egyptian, Pa-Tum, “house of Tum,” the sun-god, one of the
“treasure” cities built for Pharaoh Rameses II. by the
Israelites (
A “stroke” of affliction, or disease. Sent as a divine
chastisement (
(1.) The river Nile was turned into blood, and the fish died,
and the river stank, so that the Egyptians loathed to drink of
the river (
(2.) The plague of frogs (
(3.) The plague of lice (Heb. kinnim, properly gnats or
mosquitoes; comp.
(4.) The plague of flies (Heb. arob, rendered by the LXX.
dog-fly),
(5.) The murrain (
(6.) The sixth plague, of “boils and blains,” like the third,
was sent without warning (
(7.) The plague of hail, with fire and thunder (
(8.) The plague of locusts, which covered the whole face of
the earth, so that the land was darkened with them (
(9.) After a short interval the plague of darkness succeeded
that of the locusts; and it came without any special warning
(
(10.) The last and most fearful of these plagues was the death
of the first-born of man and of beast (
(1.) Heb. ‘abel (
(2.) Heb. ‘elon (
(3.) Heb. bik’ah (
(4.) Heb. kikar, “the circle,” used only of the Ghor, or the
low ground along the Jordan (
(5.) Heb. mishor, “level ground,” smooth, grassy table-land
(
(6.) Heb. ‘arabah, the valley from the Sea of Galilee
southward to the Dead Sea (the “sea of the plain,”
The name Arabah is also applied to the whole Jordan valley from Mount Hermon to the eastern branch of the Red Sea, a distance of about 200 miles, as well as to that portion of the valley which stretches from the Sea of Galilee to the same branch of the Red Sea, i.e., to the Gulf of Akabah about 100 miles in all.
(7.) Heb. shephelah, “low ground,” “low hill-land,” rendered
“vale” or “valley” in Authorized Version (
(
Heb. ‘armon (
See LOAN.
Heb. kimah, “a cluster” (
First referred to in
Has been well defined as “the measured language of emotion.” Hebrew poetry deals almost exclusively with the great question of man’s relation to God. “Guilt, condemnation, punishment, pardon, redemption, repentance are the awful themes of this heaven-born poetry.”
In the Hebrew scriptures there are found three distinct kinds of poetry, (1) that of the Book of Job and the Song of Solomon, which is dramatic; (2) that of the Book of Psalms, which is lyrical; and (3) that of the Book of Ecclesiastes, which is didactic and sententious.
Hebrew poetry has nothing akin to that of Western nations. It has neither metre nor rhyme. Its great peculiarity consists in the mutual correspondence of sentences or clauses, called parallelism, or “thought-rhyme.” Various kinds of this parallelism have been pointed out:
(1.) Synonymous or cognate parallelism, where the same idea is
repeated in the same words (
(2.) Antithetic parallelism, where the idea of the second
clause is the converse of that of the first (
(3.) Synthetic or constructive or compound parallelism, where
each clause or sentence contains some accessory idea enforcing
the main idea (
(4.) Introverted parallelism, in which of four clauses the
first answers to the fourth and the second to the third (
Hebrew poetry sometimes assumes other forms than these. (1.)
An alphabetical arrangement is sometimes adopted for the purpose
of connecting clauses or sentences. Thus in the following the
initial words of the respective verses begin with the letters of
the alphabet in regular succession:
(2.) The repetition of the same verse or of some emphatic
expression at intervals (
(3.) Gradation, in which the thought of one verse is resumed
in another (
Several odes of great poetical beauty are found in the
historical books of the Old Testament, such as the song of Moses
(
(1.) Heb. hemah, “heat,” the poison of certain venomous reptiles
(
(2.) Heb. rosh, “a head,” a poisonous plant (
(3.) In
I.e., “grained apple” (pomum granatum), Heb. rimmon. Common in
Egypt (
(
See PILATE.
A province of Asia Minor, stretching along the southern coast of
the Euxine Sea, corresponding nearly to the modern province of
Trebizond. In the time of the apostles it was a Roman province.
Strangers from this province were at Jerusalem at Pentecost
(
A pond, or reservoir, for holding water (Heb. berekhah; modern
Arabic, birket), an artificial cistern or tank. Mention is made
of the pool of Gibeon (
The “pool of Bethesda” (
The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels.
The name given to three large open cisterns at Etam, at the head
of the Wady Urtas, having an average length of 400 feet by 220
in breadth, and 20 to 30 in depth. These pools derive their
chief supply of water from a spring called “the sealed
fountain,” about 200 yards to the north-west of the upper pool,
to which it is conveyed by a large subterranean passage. They
are 150 feet distant from each other, and each pool is 20 feet
lower than that above it, the conduits being so arranged that
the lowest, which is the largest and finest of the three, is
filled first, and then in succession the others. It has been
estimated that these pools cover in all a space of about 7
acres, and are capable of containing three million gallons of
water. They were, as is generally supposed, constructed in the
days of Solomon. They are probably referred to in
These pools were primarily designed to supply Jerusalem with water. From the lower pool an aqueduct has been traced conveying the water through Bethlehem and across the valley of Gihon, and along the west slope of the Tyropoeon valley, till it finds its way into the great cisterns underneath the temple hill. The water, however, from the pools reaches now only to Bethlehem. The aqueduct beyond this has been destroyed.
The Mosaic legislation regarding the poor is specially
important. (1.) They had the right of gleaning the fields (
(2.) In the sabbatical year they were to have their share of
the produce of the fields and the vineyards (
(3.) In the year of jubilee they recovered their property
(
(4.) Usury was forbidden, and the pledged raiment was to be
returned before the sun went down (
(5.) In the sabbatical and jubilee years the bond-servant was
to go free (
(6.) Certain portions from the tithes were assigned to the
poor (
(7.) They shared in the feasts (
(8.) Wages were to be paid at the close of each day (
In the New Testament (
Heb. libneh, “white”, (
A colonnade on the east of the temple, so called from a
tradition that it was a relic of Solomon’s temple left standing
after the destruction of Jerusalem by the Babylonians. (Comp.
(1.) Stoa, meaning a portico or veranda (
(2.) Pulon, a gateway (
(3.) Proaulion, the entrance to the inner court (
See FESTUS.
A gate-keeper (
(1.) A runner, or courier, for the rapid transmission of
letters, etc. (
(2.) This word sometimes also is used for lintel or threshold
(
Dedicated to Ra; i.e., to the sun-god, the Egyptian to whom the
Ishmaelites sold Joseph (
A priest of On, whose daughter Asenath became Joseph’s wife
(
A “shred”, i.e., anything severed, as a fragment of earthenware
(
Heb. nazid, “boiled”, a dish of boiled food, as of lentils (
The name given to the piece of ground which was afterwards
bought with the money that had been given to Judas. It was
called the “field of blood” (
The art of, was early practised among all nations. Various
materials seem to have been employed by the potter. Earthenware
is mentioned in connection with the history of Melchizedek (
(1.) A weight. Heb. maneh, equal to 100 shekels (
(2.) A sum of money; the Gr. mna or mina (
The Greek word (praitorion) thus rendered in
Is converse with God; the intercourse of the soul with God, not
in contemplation or meditation, but in direct address to him.
Prayer may be oral or mental, occasional or constant,
ejaculatory or formal. It is a “beseeching the Lord” (
Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.
Acceptable prayer must be sincere (
Prayer is of different kinds, secret (
Intercessory prayer is enjoined (
No rules are anywhere in Scripture laid down for the manner of
prayer or the attitude to be assumed by the suppliant. There is
mention made of kneeling in prayer (
If we except the “Lord’s Prayer” (
Prayer is frequently enjoined in Scripture (
“Abraham’s servant prayed to God, and God directed him to the
person who should be wife to his master’s son and heir (
“Jacob prayed to God, and God inclined the heart of his
irritated brother, so that they met in peace and friendship
(
“Samson prayed to God, and God showed him a well where he
quenched his burning thirst, and so lived to judge Israel (
“David prayed, and God defeated the counsel of Ahithophel (
“Daniel prayed, and God enabled him both to tell
Nebuchadnezzar his dream and to give the interpretation of it
(
“Nehemiah prayed, and God inclined the heart of the king of
Persia to grant him leave of absence to visit and rebuild
Jerusalem (
“Esther and Mordecai prayed, and God defeated the purpose of
Haman, and saved the Jews from destruction (
“The believers in Jerusalem prayed, and God opened the prison
doors and set Peter at liberty, when Herod had resolved upon his
death (
“Paul prayed that the thorn in the flesh might be removed, and
his prayer brought a large increase of spiritual strength, while
the thorn perhaps remained (
“Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.”, Robinson’s Job.
This word is properly used only with reference to God’s plan or
purpose of salvation. The Greek word rendered “predestinate” is
found only in these six passages,
This doctrine of predestination or election is beset with many difficulties. It belongs to the “secret things” of God. But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, “Even so, Father: for so it seemed good in thy sight.”
For the teaching of Scripture on this subject let the
following passages be examined in addition to those referred to
above;
Hodge has well remarked that, “rightly understood, this doctrine (1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. (2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved. (3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ. (4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope” (Outlines).
Three presidents are mentioned, of whom Daniel was the first
(
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own
sacrifices before God. Afterwards that office devolved on the
head of the family, as in the cases of Noah (
The name first occurs as applied to Melchizedek (
Their duties were manifold (
In the time of David the priests were divided into twenty-four
courses or classes (
“The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin.”
The whole priestly system of the Jews was typical. It was a
shadow of which the body is Christ. The priests all prefigured
the great Priest who offered “one sacrifice for sins” “once for
all” (
The title generally applied to the chief men of the state. The
“princes of the provinces” (
The wife of Aquila (
The first occasion on which we read of a prison is in the
history of Joseph in Egypt. Then Potiphar, “Joseph’s master,
took him, and put him into the prison, a place where the king’s
prisoners were bound” (
The Mosaic law made no provision for imprisonment as a
punishment. In the wilderness two persons were “put in ward”
(
Or prediction, was one of the functions of the prophet. It has been defined as a “miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture.” (See PROPHET.)
The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.
Then there are many prophecies regarding the Jewish nation,
its founder Abraham (
There is in like manner a large number of prophecies relating
to those nations with which the Jews came into contact, as Tyre
(
But the great body of Old Testament prophecy relates directly
to the advent of the Messiah, beginning with
Many predictions also were delivered by Jesus and his
apostles. Those of Christ were very numerous. (Comp.
(Heb. nabi, from a root meaning “to bubble forth, as from a
fountain,” hence “to utter”, comp.
The “prophet” proclaimed the message given to him, as the
“seer” beheld the vision of God. (See
Any one being a spokesman for God to man might thus be called
a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers
of God’s message (
But while the prophetic gift was thus exercised from the
beginning, the prophetical order as such began with Samuel.
Colleges, “schools of the prophets”, were instituted for the
training of prophets, who were constituted, a distinct order (
In New Testament times the prophetical office was continued.
Our Lord is frequently spoken of as a prophet (
Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon. These are divided into four groups:
(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.
(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.
(3.) The prophets of Captivity, viz., Ezekiel and Daniel.
(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.
That by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.
In
In
(
In post-Reformation times this phrase was used as meaning that all Scripture was to be interpreted with reference to all other Scripture, i.e., that no words or expressions were to be isolated or interpreted in a way contrary to its general teaching. This was also called the “analogy of faith.”
Is used in the LXX. for “stranger” (
In the time of Solomon there were one hundred and fifty-three
thousand six hundred strangers in the land of Israel (
The distinction between “proselytes of the gate” (
The “proselytes of righteousness”, religious or devout
proselytes (
The name “proselyte” occurs in the New Testament only in
A trite maxim; a similitude; a parable. The Hebrew word thus
rendered (mashal) has a wide signification. It comes from a root
meaning “to be like,” “parable.” Rendered “proverb” in
A collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the “philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life” (Stanley’s Jewish Church).
As to the origin of this book, “it is probable that Solomon gathered and recast many proverbs which sprang from human experience in preceeding ages and were floating past him on the tide of time, and that he also elaborated many new ones from the material of his own experience. Towards the close of the book, indeed, are preserved some of Solomon’s own sayings that seem to have fallen from his lips in later life and been gathered by other hands’ (Arnot’s Laws from Heaven, etc.)
This book is usually divided into three parts: (1.) Consisting of ch. 1-9, which contain an exhibition of wisdom as the highest good.
(2.) Consisting of ch. 10-24.
(3.) Containing proverbs of Solomon “which the men of Hezekiah, the king of Judah, collected” (ch. 25-29).
These are followed by two supplements, (1) “The words of Agur” (ch. 30); and (2) “The words of king Lemuel” (ch. 31).
Solomon is said to have written three thousand proverbs, and
those contained in this book may be a selection from these (
Literally means foresight, but is generally used to denote God’s
preserving and governing all things by means of second causes
(
As regards sinful actions of men, they are represented as
occurring by God’s permission (
The mode of God’s providential government is altogether
unexplained. We only know that it is a fact that God does govern
all his creatures and all their actions; that this government is
universal (
The psalms are the production of various authors. “Only a
portion of the Book of Psalms claims David as its author. Other
inspired poets in successive generations added now one now
another contribution to the sacred collection, and thus in the
wisdom of Providence it more completely reflects every phase of
human emotion and circumstances than it otherwise could.” But it
is specially to David and his contemporaries that we owe this
precious book. In the “titles” of the psalms, the genuineness of
which there is no sufficient reason to doubt, 73 are ascribed to
David. Peter and John (
In
None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter.
The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:
(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.
(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.
(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.
(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.
(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon.
“It is presumed that these several collections were made at
times of high religious life: the first, probably, near the
close of David’s life; the second in the days of Solomon; the
third by the singers of Jehoshaphat (
The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song.
Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.
(2.) Fifty-eight psalms bear the designation (Heb.) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.
(3.)
(4.) Six psalms (16, 56-60) have the title (Heb.) michtam (q.v.).
(5.)
A musical instrument, supposed to have been a kind of lyre, or a
harp with twelve strings. The Hebrew word nebhel, so rendered,
is translated “viol” in
A maritime city of Galilee (
Splendid. (1.) One of the two midwives who feared God, and
refused to kill the Hebrew male children at their birth (
(2.) A descendant of Issachar (
One who farmed the taxes (e.g., Zacchaeus,
“the chief man of the island” of Malta (
Bashful, a Christian at Rome, who sent his greetings to Timothy
(
(1.) An Assyrian king. It has been a question whether he was
identical with Tiglath-pileser III. (q.v.), or was his
predecessor. The weight of evidence is certainly in favour of
their identity. Pul was the throne-name he bore in Babylonia as
king of Babylon, and Tiglath-pileser the throne-name he bore as
king of Assyria. He was the founder of what is called the second
Assyrian empire. He consolidated and organized his conquests on
a large scale. He subdued Northern Syria and Hamath, and the
kings of Syria rendered him homage and paid him tribute. His
ambition was to found in Western Asia a kingdom which should
embrace the whole civilized world, having Nineveh as its centre.
Menahem, king of Israel, gave him the enormous tribute of a
thousand talents of silver, “that his hand might be with him” (
(2.) A geographical name in
(
(
The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See MURDER; THEFT.)
Endless, of the impenitent and unbelieving. The rejection of this doctrine “cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile” (Shedd).
The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges.
The great annual purification of the people was on the Day of Atonement (q.v.).
But in the details of daily life there were special causes of
cermonial uncleanness which were severally provided for by
ceremonial laws enacted for each separate case. For example, the
case of the leper (
A lot, lots, a festival instituted by the Jews (
(1.) Gr. balantion, a bag (
(2.) Gr. zone, properly a girdle (
A city on the coast of Campania, on the north shore of a bay
running north from the Bay of Naples, at which Paul landed on
his way to Rome, from which it was distant 170 miles. Here he
tarried for seven days (
(1.) One of the sons of Ham (
(2.) A land or people from among whom came a portion of the
mercenary troops of Egypt,
Heb. dishon, “springing”, (
The Israelites were twice relieved in their privation by a
miraculous supply of quails, (1) in the wilderness of Sin (
These birds (the Coturnix vulgaris of naturalists) are found in countless numbers on the shores of the Mediterranean, and their annual migration is an event causing great excitement.
A mountain some 1,200 feet high, about 7 miles north-west of
Jericho, the traditional scene of our Lord’s temptation (
(1.) The “Royal Quarries” (not found in Scripture) is the name
given to the vast caverns stretching far underneath the northern
hill, Bezetha, on which Jerusalem is built. Out of these mammoth
caverns stones, a hard lime-stone, have been quarried in ancient
times for the buildings in the city, and for the temples of
Solomon, Zerubbabel, and Herod. Huge blocks of stone are still
found in these caves bearing the marks of pick and chisel. The
general appearance of the whole suggests to the explorer the
idea that the Phoenician quarrymen have just suspended their
work. The supposition that the polished blocks of stone for
Solomon’s temple were sent by Hiram from Lebanon or Tyre is not
supported by any evidence (comp.
(2.) The “quarries” (Heb. pesilim) by Gilgal (
Fourth, a Corinthian Christian who sent by Paul his salutations
to friends at Rome (
A band of four soldiers. Peter was committed by Herod to the
custody of four quaternions, i.e., one quaternion for each watch
of the night (
No explicit mention of queens is made till we read of the “queen
of Sheba.” The wives of the kings of Israel are not so
designated. In
In the New Testament we read of the “queen of the south”,
i.e., Southern Arabia, Sheba (
(
Found only in
The sheath for arrows. The Hebrew word (aspah) thus commonly
rendered is found in
From the Old Testament in the New, which are very numerous, are
not made according to any uniform method. When the New Testament
was written, the Old was not divided, as it now is, into
chapters and verses, and hence such peculiarities as these: When
Luke (20:37) refers to
In general, the New Testament writers quote from the Septuagint (q.v.) version of the Old Testament, as it was then in common use among the Jews. But it is noticeable that these quotations are not made in any uniform manner. Sometimes, e.g., the quotation does not agree literally either with the LXX. or the Hebrew text. This occurs in about one hundred instances. Sometimes the LXX. is literally quoted (in about ninety instances), and sometimes it is corrected or altered in the quotations (in over eighty instances).
Quotations are sometimes made also directly from the Hebrew
text (
There are in all two hundred and eighty-three direct quotations from the Old Testament in the New, but not one clear and certain case of quotation from the Apocrypha (q.v.).
Besides quotations in the New from the Old Testament, there
are in Paul’s writings three quotations from certain Greek
poets,
Thunder. (1.) One of the sons of Cush (
Thunder of the Lord, one of the princes who returned from the
Exile (
(
Or Rab’bath, great. (1.) “Rabbath of the children of Ammon,” the
chief city of the Ammonites, among the eastern hills, some 20
miles east of the Jordan, on the southern of the two streams
which united with the Jabbok. Here the bedstead of Og was
preserved (
(2.) A city in the hill country of Judah (
My master, a title of dignity given by the Jews to their doctors
of the law and their distinguished teachers. It is sometimes
applied to Christ (
(id.) occurs only twice in the New Testament (
Assyrian Rab-mugi, “chief physician,” “who was attached to the
king (
Chief of the Heads, one of the three officers whom Sennacherib
sent from Lachish with a threatening message to Jerusalem (
Chief of the princes, the name given to the chief cup-bearer or
the vizier of the Assyrian court; one of Sennacherib’s
messengers to Hezekiah. See the speech he delivered, in the
Hebrew language, in the hearing of all the people, as he stood
near the wall on the north side of the city (
Vain, empty, worthless, only found in
=Rahab, a name found in the genealogy of our Lord (
Traffic, a town in the tribe of Judah, to which David sent
presents from the spoils of his enemies (
Ewe, “the daughter”, “the somewhat petulant, peevish, and
self-willed though beautiful younger daughter” of Laban, and one
of Jacob’s wives (
This name is used poetically by Jeremiah (31:15-17) to denote
God’s people mourning under their calamities. This passage is
also quoted by Matthew as fulfilled in the lamentation at
Bethlehem on account of the slaughter of the infants there at
the command of Herod (
Friend of God, (
Insolence; pride, a poetical name applied to Egypt in
Rahab, (Heb. Rahab; i.e., “broad,” “large”). When the Hebrews
were encamped at Shittim, in the “Arabah” or Jordan valley
opposite Jericho, ready to cross the river, Joshua, as a final
preparation, sent out two spies to “spy the land.” After five
days they returned, having swum across the river, which at this
season, the month Abib, overflowed its banks from the melting of
the snow on Lebanon. The spies reported how it had fared with
them (
Merciful, one of the descendants of Caleb, the son of Hezron (
There are three Hebrew words used to denote the rains of
different seasons, (1.) Yoreh (
Rain is referred to symbolically in
Caused by the reflection and refraction of the rays of the sun
shining on falling rain. It was appointed as a witness of the
divine faithfulness (
Dried grapes; mentioned
Shore-town, a “fenced city” of the tribe of Naphtali (
A place upon the shore, a town belonging to Dan (
Exalted. (1.) The son of Hezron, and one of the ancestors of the
royal line (
(2.) One of the sons of Jerahmeel (
(3.) A person mentioned in
(
(2.) A town identified with Rameh, on the border of Asher,
about 13 miles south-east of Tyre, “on a solitary hill in the
midst of a basin of green fields” (
(3.) One of the “fenced cities” of Naphtali (
(4.) The same as Ramathaim-zophim (q.v.), a town of Mount
Ephraim (
(5.) The same as Ramoth-gilead (q.v.),
The two heights of the Zophites or of the watchers (only in
One of the Levitical families descended from Kohath, that of
Zuph or Zophai (
This town has been identified with the modern Neby Samwil (“the prophet Samuel”), about 4 or 5 miles north-west of Jerusalem. But there is no certainty as to its precise locality. Some have supposed that it may be identical with Arimathea of the New Testament. (See MIZPAH).
The designation given to Shimei, the manager of David’s vineyard
(
Elevation of Lehi, or the jawbone height; i.e., the Ramah of
Lehi (
The height of Mizpeh or of the watch-tower (
(Heb. Ramath-negeb). The Heb. negeb is the general designation
for south or south-west of Judah. This was one of the towns of
Simeon (
“the land of” (
The city bearing this name (
Heights. A Levitical city in the tribe of Issachar (
Heights of Gilead, a city of refuge on the east of Jordan;
called “Ramoth in Gilead” (
It has with probability been identified with Reimun, on the northern slope of the Jabbok, about 5 miles west of Jerash or Gerasa, one of the cities of Decapolis. Others identify it with Gerosh, about 25 miles north-east of es-Salt, with which also many have identified it. (See RAMATH-MIZPEH.)
(1.)
(2.)
The price or payment made for our redemption, as when it is said
that the Son of man “gave his life a ransom for many” (
Tall. (1.) A Benjamite, the son of Binea (
Healed, a Benjamite, whose son Palti was one of the twelve spies
(
Heb. ‘orebh, from a root meaning “to be black” (comp.
There are eight species of ravens in Palestine, and they are everywhere very numerous in that land.
The Nazarites were forbidden to make use of the razor (
Fourth, one of the Midianite chiefs slain by the Israelites in
the wilderness (
A noose, the daughter of Bethuel, and the wife of Isaac (
Horseman, or chariot. (1.) One of Ishbosheth’s “captains of
bands” or leaders of predatory troops (
(2.) The father of Jehonadab, who was the father of the
Rechabites (
The descendants of Rechab through Jonadab or Jehonadab. They
belonged to the Kenites, who accompanied the children of Israel
into Palestine, and dwelt among them. Moses married a Kenite
wife (
A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity.
(1.) In
(2.)
(Heb. mazkir, i.e., “the mentioner,” “rememberancer”), the
office first held by Jehoshaphat in the court of David (
Heb. goel; i.e., one charged with the duty of restoring the
rights of another and avenging his wrongs (
The purchase back of something that had been lost, by the
payment of a ransom. The Greek word so rendered is
apolutrosis, a word occurring nine times in Scripture, and
always with the idea of a ransom or price paid, i.e., redemption
by a lutron (see
There are many passages in the New Testament which represent
Christ’s sufferings under the idea of a ransom or price, and the
result thereby secured is a purchase or redemption (comp.
The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity it is divided into two arms, that on the east called the AElanitic Gulf, now the Bahr el-‘Akabah, about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula.
The Hebrew name generally given to this sea is Yam Suph.
This word suph means a woolly kind of sea-weed, which the sea
casts up in great abundance on its shores. In these passages,
This sea was also called by the Hebrews Yam-mitstraim, i.e.,
“the Egyptian sea” (
The great historical event connected with the Red Sea is the
passage of the children of Israel, and the overthrow of the
Egyptians, to which there is frequent reference in Scripture
(
The account of the march of the Israelites through the Red Sea
is given in
(1.) “Paper reeds” (
(2.) Heb. kaneh (
The reed of Egypt and Palestine is the Arundo donax, which
grows to the height of 12 feet, its stalk jointed like the
bamboo, “with a magnificent panicle of blossom at the top, and
so slender and yielding that it will lie perfectly flat under a
gust of wind, and immediately resume its upright position.” It
is used to illustrate weakness (
A “bruised reed” (
The process of refining metals is referred to by way of
illustrations in
Were six in number (
Friend of the king, one of the two messengers sent by the exiled
Jews to Jerusalem in the time of Darius (
Only found in
This change is ascribed to the Holy Spirit. It originates not
with man but with God (
As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature “dead in trespasses and sins.”
The necessity of such a change is emphatically affirmed in
Scripture (
Enlargement of the Lord, the son of Eliezer, and grandson of
Moses (
Street; broad place. (1.) The father of Hadadezer, king of Tobah
(
(2.)
(3.) The same, probably, as Beth-rehob (
(4.) A town of Asher (
(5.) Another town of Asher (
He enlarges the people, the successor of Solomon on the throne,
and apparently his only son. He was the son of Naamah “the
Ammonitess,” some well-known Ammonitish princess (
“What portion have we in David?
Neither have we inheritance in the son of Jesse:
To your tents, O Israel:
Now see to thine own house, David” (
And now at once the kingdom was rent in twain. Rehoboam was
appalled, and tried concessions, but it was too late (18). The
tribe of Judah, Rehoboam’s own tribe, alone remained faithful to
him. Benjamin was reckoned along with Judah, and these two
tribes formed the southern kingdom, with Jerusalem as its
capital; while the northern ten tribes formed themselves into a
separate kingdom, choosing Jeroboam as their king. Rehoboam
tried to win back the revolted ten tribes by making war against
them, but he was prevented by the prophet Shemaiah (21-24;
In the fifth year of Rehoboam’s reign, Shishak (q.v.), one of
the kings of Egypt of the Assyrian dynasty, stirred up, no
doubt, by Jeroboam his son-in-law, made war against him.
Jerusalem submitted to the invader, who plundered the temple and
virtually reduced the kingdom to the position of a vassal of
Egypt (
The kingdom of Judah, under Rehoboam, sank more and more in
moral and spiritual decay. “There was war between Rehoboam and
Jeroboam all their days.” At length, in the fifty-eighth year of
his age, Rehoboam “slept with his fathers, and was buried with
his fathers in the city of David” (
Broad places. (1.) A well in Gerar dug by Isaac (
(2.) An ancient city on the Euphrates (
(3.) Named among the cities of Asshur (
Merciful. (1.) One of “the children of the province” who
returned from the Captivity (
(2.) The “chancellor” of Artaxerxes, who sought to stir him up
against the Jews (
(3.) A Levite (
(4.)
(5.) A priest (
Friendly, one who maintained true allegiance to king David (
The kidneys, the supposed seat of the desires and affections;
used metaphorically for “heart.” The “reins” and the “heart” are
often mentioned together, as denoting the whole moral
constitution of man (
Embroidered; variegated. (1.) One of the five Midianite kings
whom the Israelites destroyed (
(2.) One of the sons of Hebron (
(3.) A town of Benjamin (
Adorned by the Lord, the father of Pekah, who conspired
successfully against Pekahiah (
Another form of Ramah (q.v.) or Ramoth (
(
(
(
There are three Greek words used in the New Testament to denote
repentance. (1.) The verb metamelomai is used of a change of
mind, such as to produce regret or even remorse on account of
sin, but not necessarily a change of heart. This word is used
with reference to the repentance of Judas (
(2.) Metanoeo, meaning to change one’s mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.
Evangelical repentance consists of (1) a true sense of one’s
own guilt and sinfulness; (2) an apprehension of God’s mercy in
Christ; (3) an actual hatred of sin (
The true penitent is conscious of guilt (
Healed of God, one of Shemaiah’s sons. He and his brethren, on
account of their “strength for service,” formed one of the
divisions of the temple porters (
Lofty men; giants, (
(
A second time, however, the Philistines rallied their forces
in this valley (
Supports, one of the stations of the Israelites, situated in the
Wady Feiran, near its junction with the Wady esh-Sheikh. Here no
water could be found for the people to drink, and in their
impatience they were ready to stone Moses, as if he were the
cause of their distress. At the command of God Moses smote “the
rock in Horeb,” and a copious stream flowed forth, enough for
all the people. After this the Amalekites attacked the
Israelites while they were here encamped, but they were utterly
defeated (
Leaving Rephidim, the Israelites advanced into the wilderness
of Sinai (
That which is rejected on account of its own worthlessness (
(
Head of the stream; bridle, one of Nimrod’s cities (
(1.) Gr. katapausis, equivalent to the Hebrew word noah (
(2.) Gr. anapausis, “rest from weariness” (
(3.) Gr. anesis, “relaxation” (
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work
(
One of the cardinal facts and doctrines of the gospel. If Christ
be not risen, our faith is vain (
The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (20:11-18), and alluded to by Mark (16:9-11).
(2.) To certain women, “the other Mary,” Salome, Joanna, and
others, as they returned from the sepulchre. Matthew (28:1-10)
alone gives an account of this. (Comp.
(3.) To Simon Peter alone on the day of the resurrection. (See
(4.) To the two disciples on the way to Emmaus on the day of
the resurrection, recorded fully only by Luke (24:13-35. Comp.
(5.) To the ten disciples (Thomas being absent) and others “with them,” at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (20:19-24).
(6.) To the disciples again (Thomas being present) at
Jerusalem (
(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an
appointed place in Galilee (
(9.) To James, but under what circumstances we are not
informed (
(10.) To the apostles immediately before the ascension. They
accompanied him from Jerusalem to Mount Olivet, and there they
saw him ascend “till a cloud received him out of their sight”
(
It is worthy of note that it is distinctly related that on
most of these occasions our Lord afforded his disciples the
amplest opportunity of testing the fact of his resurrection. He
conversed with them face to face. They touched him (
(11.) In addition to the above, mention might be made of
Christ’s manifestation of himself to Paul at Damascus, who
speaks of it as an appearance of the risen Saviour (
It is implied in the words of Luke (
The resurrection is spoken of as the act (1) of God the Father
(
The resurrection is a public testimony of Christ’s release from his undertaking as surety, and an evidence of the Father’s acceptance of his work of redemption. It is a victory over death and the grave for all his followers.
The importance of Christ’s resurrection will be seen when we
consider that if he rose the gospel is true, and if he rose not
it is false. His resurrection from the dead makes it manifest
that his sacrifice was accepted. Our justification was secured
by his obedience to the death, and therefore he was raised from
the dead (
It proved him to be the Son of God, inasmuch as it
authenticated all his claims (
With reference to the report which the Roman soldiers were
bribed (
Will be simultaneous both of the just and the unjust (
As to the nature of the resurrection body, (1) it will be
spiritual (
Christ’s resurrection secures and illustrates that of his
people. ”(1.) Because his resurrection seals and consummates his
redemptive power; and the redemption of our persons involves the
redemption of our bodies (
Behold a son!, the eldest son of Jacob and Leah (
At the Exodus numbered 46,500 male adults, from twenty years old
and upwards (
All the three tribes on the east of Jordan at length fell into
complete apostasy, and the time of retribution came. God
“stirred up the spirit of Pul, king of Assyria, and the spirit
of Tiglath-pileser, king of Assyria,” to carry them away, the
first of the tribes, into captivity (
Friend of God. (1.) A son of Esau and Bashemath (
An uncovering, a bringing to light of that which had been
previously wholly hidden or only obscurely seen. God has been
pleased in various ways and at different times (
Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.
=The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (1:1, 4, 9; 22:8), and there is every reason to conclude that the “John” here mentioned was the apostle. In a manuscript of about the twelfth century he is called “John the divine,” but no reason can be assigned for this appellation.
The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse “was seen no long time ago.”
As to the relation between this book and the Gospel of John, it has been well observed that “the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style.” Plummer’s Gospel of St. John, Introd.
The second advent of Christ. Three different Greek words are
used by the apostles to express this, (1) apokalupsis (
Solid; a stone, (
Firm; a prince, a king of Syria, who joined Pekah (q.v.) in an
invasion of the kingdom of Judah (
Prince, son of Eliadah. Abandoning the service of Hadadezer, the
king of Zobah, on the occasion of his being defeated by David,
he became the “captain over a band” of marauders, and took
Damascus, and became king of Syria (
Breach, a town in the south of Italy, on the Strait of Messina,
at which Paul touched on his way to Rome (
Affection, son of Zorobabel, mentioned in the genealogy of our
Lord (
A rose, the damsel in the house of Mary, the mother of John
Mark. She came to hearken when Peter knocked at the door of the
gate (
A rose, an island to the south of the western extremity of Asia
Minor, between Coos and Patara, about 46 miles long and 18 miles
broad. Here the apostle probably landed on his way from Greece
to Syria (
Fruitful, an ancient town on the northern frontier of Palestine,
35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs,
on the eastern bank of the Orontes, in a wide and fertile plain.
Here Nebuchadnezzar had his head-quarters in his campaign
against Jerusalem, and here also Necho fixed his camp after he
had routed Josiah’s army at Megiddo (
(Heb. hodah). The oldest and, strictly speaking, the only
example of a riddle was that propounded by Samson (
See JUSTIFICATION.
Pomegranate. (1.) A man of Beeroth (
(2.) A Syrian idol, mentioned only in
(3.) One of the “uttermost cities” of Judah, afterwards given
to Simeon (
(4.) “Rock of,” to which the Benjamites fled (
A pomegranate breach, or Rimmon of the breach, one of the
stations of the Israelites in the wilderness (
Used as an ornament to decorate the fingers, arms, wrists, and
also the ears and the nose. Rings were used as a signet (
A crusher, Gomer’s second son (
Heap of ruins; dew, a station of the Israelites in the
wilderness (
Wild broom, a station in the wilderness (
(1.) Heb. ‘aphik, properly the channel or ravine that holds
water (
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or
valley (
These winter torrents sometimes come down with great
suddenness and with desolating force. A distinguished traveller
thus describes his experience in this matter:, “I was encamped
in Wady Feiran, near the base of Jebel Serbal, when a tremendous
thunderstorm burst upon us. After little more than an hour’s
rain, the water rose so rapidly in the previously dry wady that
I had to run for my life, and with great difficulty succeeded in
saving my tent and goods; my boots, which I had not time to pick
up, were washed away. In less than two hours a dry desert wady
upwards of 300 yards broad was turned into a foaming torrent
from 8 to 10 feet deep, roaring and tearing down and bearing
everything upon it, tangled masses of tamarisks, hundreds of
beautiful palmtrees, scores of sheep and goats, camels and
donkeys, and even men, women, and children, for a whole
encampment of Arabs was washed away a few miles above me. The
storm commenced at five in the evening; at half-past nine the
waters were rapidly subsiding, and it was evident that the flood
had spent its force.” (Comp.
(3.) Nahar, a “river” continuous and full, a perennial stream,
as the Jordan, the Euphrates (
(4.) Tel’alah, a conduit, or water-course (
(5.) Peleg, properly “waters divided”, i.e., streams divided,
throughout the land (
(6.) Ye’or, i.e., “great river”, probably from an Egyptian
word (Aur), commonly applied to the Nile (
(7.) Yubhal, “a river” (
(8.) ‘Ubhal, “a river” (
(1.) Heb. nahar mitsraim, denotes in
Probably the Arno (
(
(
The Abana and Pharpar (
(
Coal; hot stone, the daughter of Aiah, and one of Saul’s
concubines. She was the mother of Armoni and Mephibosheth (
It happened that a grievous famine, which lasted for three years, fell upon the land during the earlier half of David’s reign at Jerusalem. This calamity was sent “for Saul and for his bloody house, because he slew the Gibeonites.” David inquired of the Gibeonites what satisfaction they demanded, and was answered that nothing would compensate for the wrong Saul had done to them but the death of seven of Saul’s sons. David accordingly delivered up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul’s eldest daughter, whom she bore to Adriel. These the Gibeonites put to death, and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.), and for five months watched the suspended bodies of her children, to prevent them from being devoured by the beasts and birds of prey, till they were at length taken down and buried by David.
Her marriage to Abner was the occasion of a quarrel between
him and Ishbosheth, which led to Abner’s going over to the side
of David (
(
Practised by the Ishmaelites (
“Robbers of churches” should be rendered, as in the Revised
Version, “of temples.” In the temple at Ephesus there was a
great treasure-chamber, and as all that was laid up there was
under the guardianship of the goddess Diana, to steal from such
a place would be sacrilege (
(Heb. tsur), employed as a symbol of God in the Old Testament (
(Heb. tsebi), properly the gazelle (Arab. ghazal), permitted for
food (
The gazelle (Gazella dorcas) is found in great numbers in Palestine. “Among the gray hills of Galilee it is still ‘the roe upon the mountains of Bether,’ and I have seen a little troop of gazelles feeding on the Mount of Olives close to Jerusalem itself” (Tristram).
The Hebrew word (‘ayyalah) in
Fullers, a town of Gilead, the residence of Barzillai the
Gileadite (
The common form of ancient books. The Hebrew word rendered
“roll” or “volume” is meghillah, found in
Elevation of help, one of the sons of Heman, “the king’s seer in
the words of God, to lift up the horn.” He was head of the
“four-and-twentieth” course of singers (
This epistle was probably written at Corinth. Phoebe (
The precise time at which it was written is not mentioned in
the epistle, but it was obviously written when the apostle was
about to “go unto Jerusalem to minister unto the saints”, i.e.,
at the close of his second visit to Greece, during the winter
preceding his last visit to that city (
It is highly probable that Christianity was planted in Rome by
some of those who had been at Jerusalem on the day of Pentecost
(
The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a “word in season.” Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.
After the introduction (1:1-15), the apostle presents in it
divers aspects and relations the doctrine of justification by
faith (1:16-11:36) on the ground of the imputed righteousness of
Christ. He shows that salvation is all of grace, and only of
grace. This main section of his letter is followed by various
practical exhortations (12:1-15:13), which are followed by a
conclusion containing personal explanations and salutations,
which contain the names of twenty-four Christians at Rome, a
benediction, and a doxology (
The most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem “strangers
from Rome,” who doubtless carried with them back to Rome tidings
of that great day, and were instrumental in founding the church
there. Paul was brought to this city a prisoner, where he
remained for two years (
Beneath this city are extensive galleries, called “catacombs,” which were used from about the time of the apostles (one of the inscriptions found in them bears the date A.D. 71) for some three hundred years as places of refuge in the time of persecution, and also of worship and burial. About four thousand inscriptions have been found in the catacombs. These give an interesting insight into the history of the church at Rome down to the time of Constantine.
Many varieties of the rose proper are indigenous to Syria. The
famed rose of Damascus is white, but there are also red and
yellow roses. In
The “rose of Sharon” is probably the cistus or rock-rose, several species of which abound in Palestine. “Mount Carmel especially abounds in the cistus, which in April covers some of the barer parts of the mountain with a glow not inferior to that of the Scottish heather.” (See MYRRH [2].)
(
Found only in Authorized Version, margin,
(Heb. peninim), only in plural (
Ancient ships had two great broad-bladed oars for rudders.
These, when not in use, were lifted out of the water and bound
or tied up. When required for use, these bands were unloosed and
the rudders allowed to drop into the water (
A garden herb (Ruta graveolens) which the Pharisees were careful
to tithe (
Red, the son of Simon the Cyrenian (
Having obtained mercy, a symbolical name given to the daughter of Hosea (2:1).
Elevation, probably the same as Arumah (
The papyrus (
A friend, a Moabitess, the wife of Mahlon, whose father,
Elimelech, had settled in the land of Moab. On the death of
Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law,
who refused to leave her, to Bethlehem, the old home from which
Elimelech had migrated. There she had a rich relative, Boaz, to
whom Ruth was eventually married. She became the mother of Obed,
the grandfather of David. Thus Ruth, a Gentile, is among the
maternal progenitors of our Lord (
Was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible.
The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives (1) an account of Naomi’s going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the birth of Obed, of whom David sprang.
The author of this book was probably Samuel, according to Jewish tradition.
“Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him.”
=Rie, (Heb. kussemeth), found in
Thou hast forsaken me, one of the Aramaic words uttered by our
Lord on the cross (
The transliteration of the Hebrew word tsebha’oth, meaning
“hosts,” “armies” (
(Heb. verb shabbath, meaning “to rest from labour”), the day of
rest. It is first mentioned as having been instituted in
Paradise, when man was in innocence (
It is next referred to in connection with the gift of manna to
the children of Israel in the wilderness (
In the Mosaic law strict regulations were laid down regarding
its observance (
In the subsequent history of the Jews frequent references are
made to the sanctity of the Sabbath (
The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation. The physical necessities of man require a Sabbath of rest. He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour. Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest. “I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker” (F. W. Robertson).
The ancient Babylonian calendar, as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace, was based on the division of time into weeks of seven days. The Sabbath is in these inscriptions designated Sabattu, and defined as “a day of rest for the heart” and “a day of completion of labour.”
The change of the day. Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance. The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated.
If any change of the day has been made, it must have been by
Christ or by his authority. Christ has a right to make such a
change (
True, we can give no text authorizing the change in so many words. We have no express law declaring the change. But there are evidences of another kind. We know for a fact that the first day of the week has been observed from apostolic times, and the necessary conclusion is, that it was observed by the apostles and their immediate disciples. This, we may be sure, they never would have done without the permission or the authority of their Lord.
After his resurrection, which took place on the first day of
the week (
Some have calculated that Christ’s ascension took place on the
first day of the week. And there can be no doubt that the
descent of the Holy Ghost at Pentecost was on that day (
The words “at her sabbaths” (
Supposed to be a distance of 2,000 cubits, or less than
half-a-mile, the distance to which, according to Jewish
tradition, it was allowable to travel on the Sabbath day without
violating the law (
Every seventh year, during which the land, according to the law
of Moses, had to remain uncultivated (
Descendants of Seba (
Rest, the third son of Cush (
The fifth son of Cush (id.).
Hire. (1.) One of David’s heroes (
(2.) A son of Obed-edom the Gittite, and a temple porter (
(Chald. sabkha; Gr. sambuke), a Syrian stringed instrument
resembling a harp (
Cloth made of black goats’ hair, coarse, rough, and thick, used
for sacks, and also worn by mourners (
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord
clothed Adam and Eve with the skins of animals, which in all
probability had been offered in sacrifice (
The same practice is continued down through the patriarchal
age (
We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the “shadow of good things to come,” and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, “was offered once for all to bear the sin of many.” Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The “one sacrifice for sins” hath “perfected for ever them that are sanctified.”
Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See OFFERINGS.)
The origin of this Jewish sect cannot definitely be traced. It
was probably the outcome of the influence of Grecian customs and
philosophy during the period of Greek domination. The first time
they are met with is in connection with John the Baptist’s
ministry. They came out to him when on the banks of the Jordan,
and he said to them, “O generation of vipers, who hath warned
you to flee from the wrath to come?” (
There were many Sadducees among the “elders” of the Sanhedrin.
They seem, indeed, to have been as numerous as the Pharisees
(
Just, mentioned in the genealogy of our Lord (
Heb. karkom, Arab. zafran (i.e., “yellow”), mentioned only in
One separated from the world and consecrated to God; one holy by
profession and by covenant; a believer in Christ (
The “saints” spoken of in
This word is also used of the holy dead (
A shoot, a descendant of Arphaxed (
A city on the south-east coast of Cyprus (
Whom I asked of God, the son of Jeconiah (
Wandering, a city of Bashan assigned to the half tribe of
Manasseh (
Peace, commonly supposed to be another name of Jerusalem (
Peaceful, a place near AEnon (q.v.), on the west of Jordan,
where John baptized (
Basket-maker. (1.) A Benjamite (
(2.) A priest in the days of Joshua and Zerubbabel (
Weighed. (1.) A priest (
(2.) A Benjamite (
Garment, the son of Nashon (
Shady; or Zalmon (q.v.), a hill covered with dark forests, south
of Shechem, from which Abimelech and his men gathered wood to
burn that city (
A promontory on the east of Crete, under which Paul sailed on
his voyage to Rome (
Perfect. (1.) The wife of Zebedee and mother of James and John
(
(2.) “The daughter of Herodias,” not named in the New
Testament. On the occasion of the birthday festival held by
Herod Antipas, who had married her mother Herodias, in the
fortress of Machaerus, she “came in and danced, and pleased
Herod” (
Used to season food (
A “covenant of salt” (
The Jebel Usdum, to the south of the Dead Sea, is a mountain of rock salt about 7 miles long and from 2 to 3 miles wide and some hundreds of feet high.
(
One of the cities of Judah (
A place where it is said David smote the Syrians (
Here also Amaziah “slew of Edom ten thousand men” (
“Eastern modes of salutation are not unfrequently so prolonged
as to become wearisome and a positive waste of time. The
profusely polite Arab asks so many questions after your health,
your happiness, your welfare, your house, and other things, that
a person ignorant of the habits of the country would imagine
there must be some secret ailment or mysterious sorrow
oppressing you, which you wished to conceal, so as to spare the
feelings of a dear, sympathizing friend, but which he, in the
depth of his anxiety, would desire to hear of. I have often
listened to these prolonged salutations in the house, the
street, and the highway, and not unfrequently I have experienced
their tedious monotony, and I have bitterly lamented useless
waste of time” (Porter, Through Samaria, etc.). The work on
which the disciples were sent forth was one of urgency, which
left no time for empty compliments and prolonged greetings (
This word is used of the deliverance of the Israelites from the
Egyptians (
A watch-mountain or a watch-tower. In the heart of the mountains
of Israel, a few miles north-west of Shechem, stands the “hill
of Shomeron,” a solitary mountain, a great “mamelon.” It is an
oblong hill, with steep but not inaccessible sides, and a long
flat top. Omri, the king of Israel, purchased this hill from
Shemer its owner for two talents of silver, and built on its
broad summit the city to which he gave the name of “Shomeron”,
i.e., Samaria, as the new capital of his kingdom instead of
Tirzah (
Samaria was frequently besieged. In the days of Ahab, Benhadad
II. came up against it with thirty-two vassal kings, but was
defeated with a great slaughter (
In the days of Jehoram this Benhadad again laid siege to
Samaria, during which the city was reduced to the direst
extremities. But just when success seemed to be within their
reach, they suddenly broke up the seige, alarmed by a mysterious
noise of chariots and horses and a great army, and fled, leaving
their camp with all its contents behind them. The famishing
inhabitants of the city were soon relieved with the abundance of
the spoil of the Syrian camp; and it came to pass, according to
the word of Elisha, that “a measure of fine flour was sold for a
shekel, and two measures of barely for a shekel, in the gates of
Samaria” (
Shalmaneser invaded Israel in the days of Hoshea, and reduced
it to vassalage. He laid siege to Samaria (B.C. 723), which held
out for three years, and was at length captured by Sargon, who
completed the conquest Shalmaneser had begun (
This city, after passing through various vicissitudes, was
given by the emperor Augustus to Herod the Great, who rebuilt
it, and called it Sebaste (Gr. form of Augustus) in honour of
the emperor. In the New Testament the only mention of it is in
It is now represented by the hamlet of Sebustieh, containing
about three hundred inhabitants. The ruins of the ancient town
are all scattered over the hill, down the sides of which they
have rolled. The shafts of about one hundred of what must have
been grand Corinthian columns are still standing, and attract
much attention, although nothing definite is known regarding
them. (Comp.
In the time of Christ, Western Palestine was divided into
three provinces, Judea, Samaria, and Galilee. Samaria occupied
the centre of Palestine (
It may be noticed that the distance between Samaria and Jerusalem, the respective capitals of the two kingdoms, is only 35 miles in a direct line.
On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always “the Law,” which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests’ copies of “the Law,” for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority.
The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified.
There are important differences between the Hebrew and the
Samaritan copies of the Pentateuch in the readings of many
sentences. In about two thousand instances in which the
Samaritan and the Jewish texts differ, the LXX. agrees with the
former. The New Testament also, when quoting from the Old
Testament, agrees as a rule with the Samaritan text, where that
differs from the Jewish. Thus
The name given to the new and mixed inhabitants whom Esarhaddon
(B.C. 677), the king of Assyria, brought from Babylon and other
places and settled in the cities of Samaria, instead of the
original inhabitants whom Sargon (B.C. 721) had removed into
captivity (
After the return from the Captivity, the Jews in Jerusalem
refused to allow them to take part with them in rebuilding the
temple, and hence sprang up an open enmity between them. They
erected a rival temple on Mount Gerizim, which was, however,
destroyed by a Jewish king (B.C. 130). They then built another
at Shechem. The bitter enmity between the Jews and Samaritans
continued in the time of our Lord: the Jews had “no dealings
with the Samaritans” (
Be gracious, O Nebo! or a cup-bearer of Nebo, probably the title
of Nergal-sharezer, one of the princes of Babylon (
An island in the AEgean Sea, which Paul passed on his voyage
from Assos to Miletus (
An island in the AEgean Sea, off the coast of Thracia, about 32
miles distant. This Thracian Samos was passed by Paul on his
voyage from Troas to Neapolis (
Of the sun, the son of Manoah, born at Zorah. The narrative of
his life is given in
“Straining all his nerves, he bowed: As with the force of winds and waters pent, When mountains tremble, those two massy pillars With horrible convulsion to and fro He tugged, he shook, till down they came, and drew The whole roof after them, with burst of thunder Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, or priests, Their choice nobility and flower.” Milton’s Samson Agonistes.
Heard of God. The peculiar circumstances connected with his
birth are recorded in
At this time new communications from God began to be made to
the pious child. A mysterious voice came to him in the night
season, calling him by name, and, instructed by Eli, he
answered, “Speak, Lord; for thy servant heareth.” The message
that came from the Lord was one of woe and ruin to Eli and his
profligate sons. Samuel told it all to Eli, whose only answer to
the terrible denunciations (
The Philistine yoke was heavy, and the people, groaning under
the wide-spread oppression, suddenly rose in revolt, and “went
out against the Philistines to battle.” A fierce and disastrous
battle was fought at Aphek, near to Ebenezer (
The Philistines followed up their advantage, and marched upon
Shiloh, which they plundered and destroyed (comp.
This victory over the Philistines was followed by a long
period of peace for Israel (
Many years now passed, during which Samuel exercised the
functions of his judicial office, being the friend and
counsellor of the people in all matters of private and public
interest. He was a great statesman as well as a reformer, and
all regarded him with veneration as the “seer,” the prophet of
the Lord. At the close of this period, when he was now an old
man, the elders of Israel came to him at Ramah (
The remainder of his life he spent in retirement at Ramah,
only occasionally and in special circumstances appearing again
in public (
Samuel’s devotion to God, and the special favour with which
God regarded him, are referred to in
The LXX. translators regarded the books of Samuel and of Kings as forming one continuous history, which they divided into four books, which they called “Books of the Kingdom.” The Vulgate version followed this division, but styled them “Books of the Kings.” These books of Samuel they accordingly called the “First” and “Second” Books of Kings, and not, as in the modern Protestant versions, the “First” and “Second” Books of Samuel.
The authors of the books of Samuel were probably Samuel, Gad,
and Nathan. Samuel penned the first twenty-four chapters of the
first book. Gad, the companion of David (
The contents of the books. The first book comprises a period
of about a hundred years, and nearly coincides with the life of
Samuel. It contains (1) the history of Eli (1-4); (2) the
history of Samuel (5-12); (3) the history of Saul, and of David
in exile (13-31). The second book, comprising a period of
perhaps fifty years, contains a history of the reign of David
(1) over Judah (1-4), and (2) over all Israel (5-24), mainly in
its political aspects. The last four chapters of Second Samuel
may be regarded as a sort of appendix recording various events,
but not chronologically. These books do not contain complete
histories. Frequent gaps are met with in the record, because
their object is to present a history of the kingdom of God in
its gradual development, and not of the events of the reigns of
the successive rulers. It is noticeable that the section (
Held some place of authority in Samaria when Nehemiah went up to
Jerusalem to rebuild its ruined walls. He vainly attempted to
hinder this work (
Involves more than a mere moral reformation of character,
brought about by the power of the truth: it is the work of the
Holy Spirit bringing the whole nature more and more under the
influences of the new gracious principles implanted in the soul
in regeneration. In other words, sanctification is the carrying
on to perfection the work begun in regeneration, and it extends
to the whole man (
Perfect sanctification is not attainable in this life (
Denotes, (1) the Holy Land (
Mentioned only in
More correctly Sanhedrin (Gr. synedrion), meaning “a sitting
together,” or a “council.” This word (rendered “council,” A.V.)
is frequently used in the New Testament (
The Sanhedrin is said to have consisted of seventy-one
members, the high priest being president. They were of three
classes (1) the chief priests, or heads of the twenty-four
priestly courses (
A palm branch, or a thorn bush, a town in the south (the negeb)
of Judah (
Extension, the son of the giant whom Sibbechai slew (
Beautiful, a town of Judah (
Beautiful, the wife of Ananias (q.v.). She was a partner in his
guilt and also in his punishment (
Associated with diamonds (
Princess, the wife and at the same time the half-sister of
Abraham (
In the allegory of
My princess, the name originally borne by Sarah (
(
The metropolis of Lydia in Asia Minor. It stood on the river
Pactolus, at the foot of mount Tmolus. Here was one of the seven
Asiatic churches (
(
(
(In the inscriptions, “Sarra-yukin” [the god] has appointed the
king; also “Sarru-kinu,” the legitimate king.) On the death of
Shalmaneser (B.C. 723), one of the Assyrian generals established
himself on the vacant throne, taking the name of “Sargon,” after
that of the famous monarch, the Sargon of Accad, founder of the
first Semitic empire, as well as of one of the most famous
libraries of Chaldea. He forthwith began a conquering career,
and became one of the most powerful of the Assyrian monarchs. He
is mentioned by name in the Bible only in connection with the
siege of Ashdod (
At the very beginning of his reign he besieged and took the
city of Samaria (
Adversary; accuser. When used as a proper name, the Hebrew word
so rendered has the article “the adversary” (
He is also called “the dragon,” “the old serpent” (
Hairy one. Mentioned in Greek mythology as a creature composed
of a man and a goat, supposed to inhabit wild and desolate
regions. The Hebrew word is rendered also “goat” (
Asked for. (1.) A king of Edom (
(2.) The son of Kish (probably his only son, and a child of
prayer, “asked for”), of the tribe of Benjamin, the first king
of the Jewish nation. The singular providential circumstances
connected with his election as king are recorded in
The intercourse between Saul and Samuel was as yet unknown to the people. The “anointing” had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly “before the Lord” at Mizpeh. Here the lot was drawn (10:17-27), and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, “God save the king!” He now returned to his home in Gibeah, attended by a kind of bodyguard, “a band of men whose hearts God had touched.” On reaching his home he dismissed them, and resumed the quiet toils of his former life.
Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (11:1-11). Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel “all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal.” Samuel now officially anointed him as king (11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end.
Saul now undertook the great and difficult enterprise of
freeing the land from its hereditary enemies the Philistines,
and for this end he gathered together an army of 3,000 men (
When Saul, after Samuel’s departure, went out from Gilgal with
his 600 men, his followers having decreased to that number
(13:15), against the Philistines at Michmash (q.v.), he had his
head-quarters under a pomegrante tree at Migron, over against
Michmash, the Wady esSuweinit alone intervening. Here at
Gibeah-Geba Saul and his army rested, uncertain what to do.
Jonathan became impatient, and with his armour-bearer planned an
assault against the Philistines, unknown to Saul and the army
(14:1-15). Jonathan and his armour-bearer went down into the
wady, and on their hands and knees climbed to the top of the
narrow rocky ridge called Bozez, where was the outpost of the
Philistine army. They surprised and then slew twenty of the
Philistines, and immediately the whole host of the Philistines
was thrown into disorder and fled in great terror. “It was a
very great trembling;” a supernatural panic seized the host.
Saul and his 600 men, a band which speedily increased to 10,000,
perceiving the confusion, pursued the army of the Philistines,
and the tide of battle rolled on as far as to Bethaven, halfway
between Michmash and Bethel. The Philistines were totally
routed. “So the Lord saved Israel that day.” While pursuing the
Philistines, Saul rashly adjured the people, saying, “Cursed be
the man that eateth any food until evening.” But though faint
and weary, the Israelites “smote the Philistines that day from
Michmash to Aijalon” (a distance of from 15 to 20 miles).
Jonathan had, while passing through the wood in pursuit of the
Philistines, tasted a little of the honeycomb which was abundant
there (14:27). This was afterwards discovered by Saul (ver. 42),
and he threatened to put his son to death. The people, however,
interposed, saying, “There shall not one hair of his head fall
to the ground.” He whom God had so signally owned, who had
“wrought this great salvation in Israel,” must not die. “Then
Saul went up from following the Philistines: and the Philistines
went to their own place” (
Saul’s reign, however, continued to be one of almost constant
war against his enemies round about (14:47, 48), in all of which
he proved victorious. The war against the Amalekites is the only
one which is recorded at length (
David was now sent for as a “cunning player on an harp” (
After some time the Philistines “gathered themselves together”
in the plain of Esdraelon, and pitched their camp at Shunem, on
the slope of Little Hermon; and Saul “gathered all Israel
together,” and “pitched in Gilboa” (
(3.) “Who is also called Paul” (q.v.), the circumcision name
of the apostle, given to him, perhaps, in memory of King Saul
(
One who saves from any form or degree of evil. In its highest sense the word indicates the relation sustained by our Lord to his redeemed ones, he is their Saviour. The great message of the gospel is about salvation and the Saviour. It is the “gospel of salvation.” Faith in the Lord Jesus Christ secures to the sinner a personal interest in the work of redemption. Salvation is redemption made effectual to the individual by the power of the Holy Spirit.
At a later period an evasion or modification of the law of Moses was introduced by the Jews. “The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days’ journey, or about six and a half English miles, from Jerusalem. At this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat” (Twenty-one Years’ Work in the Holy Land). This mountain is now called el-Muntar.
This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.
This colour was early known (
(Heb. shebet = Gr. skeptron), properly a staff or rod. As a
symbol of authority, the use of the sceptre originated in the
idea that the ruler was as a shepherd of his people (
An implement, a Jew, chief of the priests at Ephesus (
A separation, an alienation causing divisions among Christians,
who ought to be united (
The law so designated by Paul (
(
Mentioned along with serpents (
(
Anciently held various important offices in the public affairs
of the nation. The Hebrew word so rendered (sopher) is first
used to designate the holder of some military office (
There was also a subordinate class of scribes, most of whom
were Levites. They were engaged in various ways as writers.
Such, for example, was Baruch, who “wrote from the mouth of
Jeremiah all the words of the Lord” (
In later times, after the Captivity, when the nation lost its
independence, the scribes turned their attention to the law,
gaining for themselves distinction by their intimate
acquaintance with its contents. On them devolved the duty of
multiplying copies of the law and of teaching it to others (
Some of the scribes, however, were men of a different spirit,
and showed themselves friendly to the gospel and its preachers.
Thus Gamaliel advised the Sanhedrin, when the apostles were
before them charged with “teaching in this name,” to “refrain
from these men and let them alone” (
A small bag or wallet usually fastened to the girdle (
In the New Testament it is the rendering of Gr. pera, which
was a bag carried by travellers and shepherds, generally made of
skin (
Invariably in the New Testament denotes that definite collection
of sacred books, regarded as given by inspiration of God, which
we usually call the Old Testament (
The Scythians consisted of “all the pastoral tribes who dwelt to
the north of the Black Sea and the Caspian, and were scattered
far away toward the east. Of this vast country but little was
anciently known. Its modern representative is Russia, which, to
a great extent, includes the same territories.” They were the
descendants of Japheth (
In land measure, a space of 50 cubits long by 50 broad. In measure of capacity, a seah was a little over one peck. (See MEASURE.)
Commonly a ring engraved with some device (
The use of seals is mentioned in the New Testament only in
connection with the record of our Lord’s burial (
A figurative expression used in
(
(
(Heb. yam), signifies (1) “the gathering together of the
waters,” the ocean (
The great laver made by Solomon for the use of the priests in
the temple, described in
(1.) One of the sons of Cush (
(2.) The name of a country and nation (
The eleventh month of the Hebrew year, extending from the new
moon of February to that of March (
Enclosure, one of the six cities in the wilderness of Judah,
noted for its “great cistern” (
A hill or watch-tower, a place between Gibeah and Ramah noted
for its “great well” (
(Gr. hairesis, usually rendered “heresy”,
Second, a Christian of Thessalonica who accompanied Paul into
Asia (
A name sometimes applied to the prophets because of the visions
granted to them. It is first found in
To boil (
A vessel for boiling provisions in (
Elevated. (1.) The youngest son of Hiel the Bethelite. His death
is recorded in
(2.) A descendant of Judah (
Rough; hairy. (1.) A Horite; one of the “dukes” of Edom (
(2.) The name of a mountainous region occupied by the
Edomites, extending along the eastern side of the Arabah from
the south-eastern extremity of the Dead Sea to near the Akabah,
or the eastern branch of the Red Sea. It was originally occupied
by the Horites (
(3.) A mountain range (not the Edomite range,
Woody district; shaggy, a place among the mountains of Ephraim,
bordering on Benjamin, to which Ehud fled after he had
assassinated Eglon at Jericho (
=Se’lah, rock, the capital of Edom, situated in the great valley
extending from the Dead Sea to the Red Sea (
It appears in later history and in the Vulgate Version under the name of Petra. “The caravans from all ages, from the interior of Arabia and from the Gulf of Persia, from Hadramaut on the ocean, and even from Sabea or Yemen, appear to have pointed to Petra as a common centre; and from Petra the tide seems again to have branched out in every direction, to Egypt, Palestine, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem, and Damascus, and by other routes, terminating at the Mediterranean.” (See EDOM [2].)
A word frequently found in the Book of Psalms, and also in
Cliff of divisions the name of the great gorge which lies
between Hachilah and Maon, south-east of Hebron. This gorge is
now called the Wady Malaky. This was the scene of the interview
between David and Saul mentioned in
The sea-port of Antioch, near the mouth of the Orontes. Paul and
his companions sailed from this port on their first missionary
journey (
Mentioned in the genealogy of our Lord (
Thorny, a place many of the inhabitants of which returned from
Babylon with Zerubbabel (
(
The acacia; rock-thorn, the southern cliff in the Wady
es-Suweinit, a valley south of Michmash, which Jonathan climbed
with his armour-bearer (
=Shenir, the name given to Hermon by the Amorites (
Sin (the god) sends many brothers, son of Sargon, whom he
succeeded on the throne of Assyria (B.C. 705), in the 23rd year
of Hezekiah. “Like the Persian Xerxes, he was weak and
vainglorious, cowardly under reverse, and cruel and boastful in
success.” He first set himself to break up the powerful
combination of princes who were in league against him. Among
these was Hezekiah, who had entered into an alliance with Egypt
against Assyria. He accordingly led a very powerful army of at
least 200,000 men into Judea, and devastated the land on every
side, taking and destroying many cities (
Hezekiah was not disposed to become an Assyrian feudatory. He
accordingly at once sought help from Egypt (
This great disaster is not, as was to be expected, taken notice of in the Assyrian annals.
Though Sennacherib survived this disaster some twenty years, he never again renewed his attempt against Jerusalem. He was murdered by two of his own sons (Adrammelech and Sharezer), and was succeeded by another son, Esarhaddon (B.C. 681), after a reign of twenty-four years.
Barley, the chief of the forth priestly course (
Numbering, (
(Obad. 1:20), some locality unknown. The modern Jews think that Spain is meant, and hence they designate the Spanish Jews “Sephardim,” as they do the German Jews by the name “Ashkenazim,” because the rabbis call Germany Ashkenaz. Others identify it with Sardis, the capital of Lydia. The Latin father Jerome regarded it as an Assyrian word, meaning “boundary,” and interpreted the sentence, “which is in Sepharad,” by “who are scattered abroad in all the boundaries and regions of the earth.” Perowne says: “Whatever uncertainty attaches to the word Sepharad, the drift of the prophecy is clear, viz., that not only the exiles from Babylon, but Jewish captives from other and distant regions, shall be brought back to live prosperously within the enlarged borders of their own land.”
Taken by Sargon, king of Assyria (
See VERSIONS.
First mentioned as purchased by Abraham for Sarah from Ephron
the Hittite (
Abundance; princess, the daughter of Asher and grand-daughter of
Jacob (
Soldier of Jehovah. (1.) The father of Joab (
(2.) The grandfather of Jehu (
(3.) One of David’s scribes or secretaries (
(4.) A Netophathite (
(5.)
(6.) Father of Ezra the scribe (7:1).
(7.) A ruler of the temple (
(8.) A priest of the days of Jehoiakim (
(9.) The son of Neriah. When Zedekiah made a journey to
Babylon to do homage to Nebuchadnezzar, Seraiah had charge of
the royal gifts to be presented on that occasion. Jeremiah took
advantage of the occasion, and sent with Seraiah a word of cheer
to the exiles in Babylon, and an announcement of the doom in
store for that guilty city. The roll containing this message
(
Mentioned in
Fear, one of the sons of Zebulun (
A “prudent man” (R.V., “man of understanding”), the deputy
(R.V., “proconsul”) of Cyprus (
A remarkable memorial of this proconsul was recently (1887) discovered at Rome. On a boundary stone of Claudius his name is found, among others, as having been appointed (A.D. 47) one of the curators of the banks and the channel of the river Tiber. After serving his three years as proconsul at Cyprus, he returned to Rome, where he held the office referred to. As he is not saluted in Paul’s letter to the Romans, he probably died before it was written.
After spending a night in solemn meditation and prayer in the
lonely mountain-range to the west of the Lake of Galilee (
(Heb. nahash; Gr. ophis), frequently noticed in Scripture. More
than forty species are found in Syria and Arabia. The poisonous
character of the serpent is alluded to in Jacob’s blessing on
Dan (
This word is used symbolically of a deadly, subtle, malicious
enemy (
The serpent is first mentioned in connection with the history
of the temptation and fall of our first parents (
(LXX. “deadly,” Vulg. “burning”),
Branch, the father of Nahor (
Occurs only in
Appointed; a substitute, the third son of Adam and Eve (
Hidden, one of the spies sent to search the Promised Land. He
was of the tribe of Asher (
This number occurs frequently in Scripture, and in such
connections as lead to the supposition that it has some typical
meaning. On the seventh day God rested, and hallowed it (
A prophetic period mentioned in
Or Shaal’bim, a place of foxes, a town of the tribe of Dan
(
Two gates. (1.) A city in the plain of Judah (
(2.) A town in Simeon (
Servant of the beautiful, a chief eunuch in the second house of
the harem of king Ahasuerus (
Sabbath-born, a Levite who assisted in expounding the law and
investigating into the illegal marriages of the Jews (
The Omnipotent, the name of God in frequent use in the Hebrew Scriptures, generally translated “the Almighty.”
Used in
Aku’s command, the Chaldean name given to Hananiah, one of the
Hebrew youths whom Nebuchadnezzar carried captive to Babylon
(
Perfect, a place (probably the village of Salim) some 2 miles
east of Jacob’s well. There is an abundant supply of water,
which may have been the reason for Jacob’s settling at this
place (
Land of foxes, a place apparently to the north-west of Jerusalem
(
Probably the district of Baal-shalisha (
I.e., “the gate of casting out,” hence supposed to be the refuse
gate; one of the gates of the house of the Lord, “by the
causeway of the going up” i.e., the causeway rising up from the
Tyropoeon valley = valley of the cheesemakers (
Retribution. (1.) The son of Jabesh, otherwise unknown. He
“conspired against Zachariah, and smote him before the people,
and slew him, and reigned in his stead” (
(2.) Keeper of the temple vestments in the reign of Josiah (
(3.) One of the posterity of Judah (
(4.) A descendant of Simeon (
(5.) One of the line of the high priests (
(6.)
(7.) A keeper of the gate in the reign of David (
(8.) A Levite porter (
(9.) An Ephraimite chief (
(10.) The uncle of the prophet Jeremiah (
(11.) A son of king Josiah (
An Assyrian king (
The Philistines from the maritime plain had made incursions into
the Hebrew upland for the purposes of plunder, when one of this
name, the son of Anath, otherwise unknown, headed a rising for
the purpose of freeing the land from this oppression. He
repelled the invasion, slaying 600 men with an “ox goad” (q.v.).
The goad was a formidable sharpointed instrument, sometimes ten
feet long. He was probably contemporary for a time with Deborah
and Barak (
A sharp thorn. (1.) One of the sons of Michah (
(2.) A town among the mountains of Judah (
(3.) The residence of Tola, one of the judges, on Mount
Ephraim (
Desert. (1.) One of the “dukes” of Edom (
(2.) One of the sons of Jesse (
(3.) One of David’s three mighty men (
(4.) One of David’s mighties (
Heard. (1.) One of the spies sent out by Moses to search the
land (
(2.) One of David’s sons (
(3.) A Levite under Nehemiah (11:17).
A coney, a scribe or secretary of king Josiah (
Judge. (1.) One of the spies. He represented the tribe of Simeon
(
(2.) The father of Elisha (
(3.) One of David’s chief herdsmen (
Brightness, one of the stations where Israel encamped in the
wilderness (
Two gates (
(god) protect the king!, a son of Sennacherib, king of Assyria.
He and his brother Adrammelech murdered their father, and then
fled into the land of Armenia (
A plain, a level tract extending from the Mediterranean to the
hill country to the west of Jerusalem, about 30 miles long and
from 8 to 15 miles broad, celebrated for its beauty and
fertility (
Plain of Kirja-thaim where Chedorlaomer defeated the Emims, the
original inhabitants (
Valley of the plain the ancient name of the “king’s dale”
(q.v.), or Kidron, on the north side of Jerusalem (
(“Seraiah,”
Asked for of God, father of Zerubbabel (
(
A remnant shall escape or return (i.e., to God), a symbolical
name which the prophet Isaiah gave to his son (
An oath, seven. (1.) Heb. shebha, the son of Raamah (
(2.) Heb. id. A son of Joktan (
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by
Keturah (
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was
Saba in Southern Arabia, the Sabaeans of classical geography,
who carried on the trade in spices with the other peoples of the
ancient world. They were Semites, speaking one of the two main
dialects of Himyaritic or South Arabic. Sheba had become a
monarchy before the days of Solomon. Its queen brought him gold,
spices, and precious stones (
(5.) Heb. shebha’, “seven” or “an oak.” A town of Simeon
(
(6.) Heb. id. A “son of Bichri,” of the family of Becher, the
son of Benjamin, and thus of the stem from which Saul was
descended (
Whom Jehovah hides, or has made grow up. (1.) A Levite appointed
to blow the trumpet before the ark of God (
(2.) Another Levite (
(3.) A priest (
(4.) A Levite (
Breaks; ruins, a place near Ai (
Tender youth, “treasurer” over the house in the reign of
Hezekiah, i.e., comptroller or governor of the palace. On
account of his pride he was ejected from his office, and Eliakim
was promoted to it (
Captive of God. (1.) One of the descendants of Gershom, who had
charge of the temple treasures in the time of David (
(2.) One of the sons of Heman; one of those whose duty it was
to “lift up the horn” in the temple service (
One intimate with Jehovah. (1.) A priest to whom the tenth lot
came forth when David divided the priests (
(2.) One of the priests who were set “to give to their
brethren by courses” of the daily portion (
Shechani’ah, id. (1.) A priest whose sons are mentioned in
(2.)
(3.)
(4.) The father of Shemaiah, who repaired the wall of
Jerusalem (
(5.) The father-in-law of Tobiah (
(6.) A priest who returned from the Captivity with Zerubbabel
(
Shoulder. (1.) The son of Hamor the Hivite (
(2.) A descendant of Manasseh (
(3.) A city in Samaria (
Shechem became one of the cities of refuge, the central city
of refuge for Western Palestine (
The site of Shechem is said to be of unrivalled beauty. Stanley says it is “the most beautiful, perhaps the only very beautiful, spot in Central Palestine.”
Gaza, near Shechem, only mentioned
A Chaldee word meaning resting-place, not found in Scripture,
but used by the later Jews to designate the visible symbol of
God’s presence in the tabernacle, and afterwards in Solomon’s
temple. When the Lord led Israel out of Egypt, he went before
them “in a pillar of a cloud.” This was the symbol of his
presence with his people. For references made to it during the
wilderness wanderings, see
It is probable that after the entrance into Canaan this
glory-cloud settled in the tabernacle upon the ark of the
covenant in the most holy place. We have, however, no special
reference to it till the consecration of the temple by Solomon,
when it filled the whole house with its glory, so that the
priests could not stand to minister (
Are of different varieties. Probably the flocks of Abraham and
Isaac were of the wild species found still in the mountain
regions of Persia and Kurdistan. After the Exodus, and as a
result of intercourse with surrounding nations, other species
were no doubt introduced into the herds of the people of Israel.
They are frequently mentioned in Scripture. The care of a
shepherd over his flock is referred to as illustrating God’s
care over his people (
“The sheep of Palestine are longer in the head than ours, and
have tails from 5 inches broad at the narrowest part to 15
inches at the widest, the weight being in proportion, and
ranging generally from 10 to 14 lbs., but sometimes extending to
30 lbs. The tails are indeed huge masses of fat” (Geikie’s Holy
Land, etc.). The tail was no doubt the “rump” so frequently
referred to in the Levitical sacrifices (
A strong fenced enclosure for the protection of the sheep
gathered within it (
One of the gates of Jerusalem mentioned by Nehemiah (3:1, 32; 12:39). It was in the eastern wall of the city.
Occurs only in
Weight, the common standard both of weight and value among the
Hebrews. It is estimated at 220 English grains, or a little more
than half an ounce avoirdupois. The “shekel of the sanctuary”
(
The temple contribution, with which the public sacrifices were
bought (
Petition. (1.) Judah’s third son (
(2.) A son of Arphaxad (
Whom Jehovah repays. (1.)
(2.) The father of Hananiah (
(3.) A priest in the time of Nehemiah (13:13).
(4.) Father of one of those who accused Jeremiah to Zedekiah
(
(5.) Father of a captain of the ward (
(6.)
A name; renown, the first mentioned of the sons of Noah (
Rumour. (1.) A Reubenite (
(2.) A Benjamite (
(3.) One who stood by Ezra when he read the law (
(4.) A town in the south of Judah (
Rumour, a Benjamite whose sons “came to David to Ziklag” (
Whom Jehovah heard. (1.) A prophet in the reign of Rehoboam (
(2.)
(3.) A Simeonite (
(4.) A priest (
(5.) A Levite (
(6.)
(7.) A Levite in the time of David, who with 200 of his
brethren took part in the bringing up of the ark from Obed-edom
to Hebron (
(8.) A Levite (
(9.) The eldest son of Obed-edom (
(10.) A Levite (
(11.) A false prophet who hindered the rebuilding of Jerusalem
(
(12.) A prince of Judah who assisted at the dedication of the
wall of Jerusalem (
(13.) A false prophet who opposed Jeremiah (
(14.) One of the Levites whom Jehoshaphat appointed to teach
the law (
(15.) A Levite appointed to “distribute the oblations of the
Lord” (
(16.) A Levite (
(17.) The father of Urijah the prophet (
(18.) The father of a prince in the reign of Jehoiakim (
Whom Jehovah guards. (1.) One who joined David at Ziklag (
(2.)
Soaring on high, the king of Zeboiim, who joined with the other
kings in casting off the yoke of Chedorlaomer. After having been
reconquered by him, he was rescued by Abraham (
Eight; octave, a musical term, supposed to denote the lowest
note sung by men’s voices (
Most high name. (1.) A Levite in the reign of Jehoshaphat (
(2.) A Levite in David’s time (
Heard of God. (1.) The son of Ammihud. He represented Simeon in
the division of the land (
(2.) Used for “Samuel” (
(3.) A prince of the tribe of Issachar (
A tooth, probably some conspicuous tooth-shaped rock or crag (
=Senir, (
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
A treeless place,
Judged of the Lord. (1.) A son of David by Abital (
(2.) A Benjamite who joined David at Ziklag (
(3.) A Simeonite prince in David’s time (
(4.) One of Jehoshaphat’s sons (
(5.)
(6.)
(7.) One of the princes who urged the putting of Jeremiah to
death (
A word naturally of frequent occurence in Scripture. Sometimes
the word “pastor” is used instead (
The duties of a shepherd in an unenclosed country like
Palestine were very onerous. “In early morning he led forth the
flock from the fold, marching at its head to the spot where they
were to be pastured. Here he watched them all day, taking care
that none of the sheep strayed, and if any for a time eluded his
watch and wandered away from the rest, seeking diligently till
he found and brought it back. In those lands sheep require to be
supplied regularly with water, and the shepherd for this purpose
has to guide them either to some running stream or to wells dug
in the wilderness and furnished with troughs. At night he
brought the flock home to the fold, counting them as they passed
under the rod at the door to assure himself that none were
missing. Nor did his labours always end with sunset. Often he
had to guard the fold through the dark hours from the attack of
wild beasts, or the wily attempts of the prowling thief (see
Flame of the Lord, a priest whose name is prominent in
connection with the work carried on by Ezra and Nehemiah at
Jerusalem (
Root, a descendant of Manasseh (
One of the messengers whom the children of the Captivity sent to
Jerusalem “to pray for them before the Lord” (
(
(
Whitish, one of the sons of Anak (
O sun-god, defend the lord! (
Tumult. (1.) “The children of Sheth” (
(2.) The antediluvian patriarch (
A star, a prince at the court of Ahasuerus (
Star of splendour, a Persian officer who vainly attempted to
hinder the rebuilding of the temple (
Heb. Shebher. (1.) The son of Caleb (
(2.) Heb. Sheva’, one of David’s scribes (
This bread consisted of twelve loaves made of the finest
flour. They were flat and thin, and were placed in two rows of
six each on a table in the holy place before the Lord. They were
renewed every Sabbath (
The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, “the true Israel;” and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. The table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it.
River, or an ear of corn. The tribes living on the east of
Jordan, separated from their brethren on the west by the deep
ravines and the rapid river, gradually came to adopt peculiar
customs, and from mixing largely with the Moabites, Ishmaelites,
and Ammonites to pronounce certain letters in such a manner as
to distinguish them from the other tribes. Thus when the
Ephraimites from the west invaded Gilead, and were defeated by
the Gileadites under the leadership of Jephthah, and tried to
escape by the “passages of the Jordan,” the Gileadites seized
the fords and would allow none to pass who could not pronounce
“shibboleth” with a strong aspirate. This the fugitives were
unable to do. They said “sibboleth,” as the word was pronounced
by the tribes on the west, and thus they were detected (
“Without reprieve, adjudged to death, For want of well-pronouncing shibboleth.”
Fragrance, a town of Reuben, east of Jordan (
Used in defensive warfare, varying at different times and under
different circumstances in size, form, and material (
Used figuratively of God and of earthly princes as the
defenders of their people (
Shields were usually “anointed” (
From the verb shagah, “to reel about through drink,” occurs in
the title of
Overturning, a town of Issachar (
Dark, (
Black-white, a stream on the borders of Asher, probably the
modern Nahr Zerka, i.e., the “crocodile brook,” or “blue river”,
which rises in the Carmel range and enters the Mediterranean a
little to the north of Caesarea (
Aqueducts, a town in the south of Judah (
=Siloah, (
Generally understood as denoting the Messiah, “the peaceful
one,” as the word signifies (
Shiloh, a place of rest, a city of Ephraim, “on the north side
of Bethel,” from which it is distant 10 miles (
Ahijah the prophet, whose home was in Shiloh, is so designated
(
The hearing prayer. (1.) One of David’s sons by Bathsheba (
(2.) A Levite of the family of Merari (
(3.) Another Levite of the family of Gershon (
(4.) One of David’s brothers (
(1.) One of David’s brothers (
(2.) A Benjamite, a descendant of Gibeon (
Famous. (1.) A son of Gershon, and grandson of Levi (
(2.) A Benjamite of the house of Saul, who stoned and cursed
David when he reached Bahurim in his flight from Jerusalem on
the occasion of the rebellion of Absalom (
(3.) One of David’s mighty men who refused to acknowledge
Adonijah as David’s successor (
(4.) A son of Pedaiah, the brother of Zerubbabel (
(5.) A Simeonite (
(6.) A Reubenite (
(7.) A Levite of the family of Gershon (
(8.) A Ramathite who was “over the vineyards” of David (
(9.) One of the sons of Heman, who assisted in the
purification of the temple (
(10.) A Levite (
(11.) Another Levite (
Hearkening.
Famous, a Benjamite (
Guardian, a Benjamite, one of Shimhi’s sons (id.).
Watchman. (1.) A Simeonite (
(2.) The father of one of the “valiant men” of David’s armies
(
(3.) Assisted at the purification of the temple in the time of
Hezekiah (
Watchman, the fourth son of Issachar (
Watch-post, an ancient city of the Canaanites; with its
villages, allotted to Zebulun (
The same, probably, as Shimron (
The shining one, or sunny, the secretary of Rehum the
chancellor, who took part in opposing the rebuilding of the
temple after the Captivity (
Cooling, the king of Adamah, in the valley of Siddim, who with
his confederates was conquered by Chedorlaomer (
LXX. and Vulgate “Senaar;” in the inscriptions, “Shumir;”
probably identical with Babylonia or Southern Mesopotamia,
extending almost to the Persian Gulf. Here the tower of Babel
was built (
Probably the designation of Zabdi, who has charge of David’s
vineyards (
Beauty, one of the Egyptian midwives (
Judicial, an Ephraimite prince at the time of the division of
Canaan (
Early used in foreign commerce by the Phoenicians (
In our Lord’s time fishermen’s boats on the Sea of Galilee
were called “ships.” Much may be learned regarding the
construction of ancient merchant ships and navigation from the
record in
=Sheshonk I., king of Egypt. His reign was one of great national
success, and a record of his wars and conquests adorns the
portico of what are called the “Bubastite kings” at Karnak, the
ancient Thebes. Among these conquests is a record of that of
Judea. In the fifth year of Rehoboam’s reign Shishak came up
against the kingdom of Judah with a powerful army. He took the
fenced cities and came to Jerusalem. He pillaged the treasures
of the temple and of the royal palace, and carried away the
shields of gold which Solomon had made (
(
Acacias, also called “Abel-shittim” (
Opulent, the mountain district lying to the north-east of
Babylonia, anciently the land of the Guti, or Kuti, the modern
Kurdistan. The plain lying between these mountains and the
Tigris was called su-Edina, i.e., “the border of the plain.”
This name was sometimes shortened into Suti and Su, and has been
regarded as = Shoa (
Apostate. (1.) One of David’s sons by Bathseheba (
(2.) One of the sons of Caleb (
Poured out, the “captain of the host of Hadarezer” when he
mustered his vassals and tributaries from beyond “the river
Euphrates” (
Captors (
Pilgrim. (1.) The second son of Seir the Horite; one of the
Horite “dukes” (
(2.) One of the sons of Caleb, and a descendant of Hur (
Captor, son of Nahash of Rabbah, the Ammonite. He showed
kindness to David when he fled from Jerusalem to Mahanaim (
(
Of various forms, from the mere sandal (q.v.) to the complete
covering of the foot. The word so rendered (A.V.) in
Watchman. (1.) The mother of Jehozabad, who murdered Joash (
(2.) A man of Asher (
Hidden, or hollow, a town east of Jordan (
Lilies, the name of some musical instrument, probably like a
lily in shape (
In title of
Little models and medallions of the temple and image of Diana of
Ephesus (
Wealth. (1.) A Canaanite whose daughter was married to Judah (
(2.) A daughter of Heber the Asherite (
Prostration; a pit. (1.) One of Abraham’s sons by Keturah (
Land of the fox, a district in the tribe of Benjamin (
A designation of Bildad (
The same, as some think, with “Shunammite,” from “Shunem:”
otherwise, the import of the word is uncertain (
A person of Shunem (
Two resting-places, a little village in the tribe of Issachar,
to the north of Jezreel and south of Mount Gilboa (
An enclosure; a wall, a part, probably, of the Arabian desert,
on the north-eastern border of Egypt, giving its name to a
wilderness extending from Egypt toward Philistia (
A lily, the Susa of Greek and Roman writers, once the capital of
Elam. It lay in the uplands of Susiana, on the east of the
Tigris, about 150 miles to the north of the head of the Persian
Gulf. It is the modern Shush, on the northwest of Shuster. Once
a magnificent city, it is now an immense mass of ruins. Here
Daniel saw one of his visions (
Lily of the testimony, the title of
The Lord sustains, one of David’s heroes (
Coolness; fragrance, a town in Reuben, in the territory of Moab,
on the east of Jordan (
=She’chem, (q.v.),
Of the Egyptians resembled that in modern use. The ears of corn
were cut with it near the top of the straw. There was also a
sickle used for warlike purposes, more correctly, however,
called a pruning-hook (
Valley of the broad plains, “which is the salt sea” (
Some, however, contend that the “cities of the plain” were somewhere at the north of the Dead Sea. (See SODOM.)
Fishing; fishery,
A seal used to attest documents (
When digging a shaft close to the south wall of the temple
area, the engineers of the Palestine Exploration Fund, at a
depth of 12 feet below the surface, came upon a pavement of
polished stones, formerly one of the streets of the city. Under
this pavement they found a stratum of 16 feet of concrete, and
among this concrete, 10 feet down, they found a signet stone
bearing the inscription, in Old Hebrew characters, “Haggai, son
of Shebaniah.” It has been asked, Might not this be the actual
seal of Haggai the prophet? We know that he was in Jerusalem
after the Captivity; and it is somewhat singular that he alone
of all the minor prophets makes mention of a signet (
Striking down. The whole country on the east of Jordan, from the
Arnon to the Jabbok, was possessed by the Amorites, whose king,
Sihon, refused to permit the Israelites to pass through his
territory, and put his army in array against them. The
Israelites went forth against him to battle, and gained a
complete victory. The Amorites were defeated; Sihon, his sons,
and all his people were smitten with the sword, his walled towns
were captured, and the entire country of the Amorites was taken
possession of by the Israelites (
The country from the Jabbok to Hermon was at this time ruled
by Og, the last of the Rephaim. He also tried to prevent the
progress of the Israelites, but was utterly routed, and all his
cities and territory fell into the hands of the Israelites
(comp.
These two victories gave the Israelites possession of the country on the east of Jordan, from the Arnon to the foot of Hermon. The kingdom of Sihon embraced about 1,500 square miles, while that of Og was more than 3,000 square miles.
(correctly Shi’hor) black; dark the name given to the river Nile
in
Wood, a prominent member of the church at Jerusalem; also called
Silvanus. He and Judas, surnamed Barsabas, were chosen by the
church there to accompany Paul and Barnabas on their return to
Antioch from the council of the apostles and elders (
Heb. demeshek, “damask,” silk cloth manufactured at Damascus,
Heb. meshi, (
Silk was common in New Testament times (
A highway; a twig, only in
Heb. shelah; i.e., “the dart”,
Sent or sending. Here a notable miracle was wrought by our Lord
in giving sight to the blind (
The water which flows into this pool intermittingly by a subterranean channel springs from the “Fountain of the Virgin” (q.v.). The length of this channel, which has several windings, is 1,750 feet, though the direct distance is only 1,100 feet. The pool is 53 feet in length from north to south, 18 feet wide, and 19 deep. The water passes from it by a channel cut in the rock into the gardens below. (See EN-ROGEL.)
Many years ago (1880) a youth, while wading up the conduit by which the water enters the pool, accidentally discovered an inscription cut in the rock, on the eastern side, about 19 feet from the pool. This is the oldest extant Hebrew record of the kind. It has with great care been deciphered by scholars, and has been found to be an account of the manner in which the tunnel was constructed. Its whole length is said to be “twelve hundred cubits;” and the inscription further notes that the workmen, like the excavators of the Mont Cenis Tunnel, excavated from both ends, meeting in the middle.
Some have argued that the inscription was cut in the time of Solomon; others, with more probability, refer it to the reign of Hezekiah. A more ancient tunnel was discovered in 1889 some 20 feet below the ground. It is of smaller dimensions, but more direct in its course. It is to this tunnel that Isaiah (8:6) probably refers.
The Siloam inscription above referred to was surreptitiously cut from the wall of the tunnel in 1891 and broken into fragments. These were, however, recovered by the efforts of the British Consul at Jerusalem, and have been restored to their original place.
Mentioned only
As illustrative of the movement of small bands of Canaanites from place to place, and the intermingling of Canaanites and Israelites even in small towns in earlier times, M.C. Ganneau records the following curious fact: “Among the inhabitants of the village (of Siloam) there are a hundred or so domiciled for the most part in the lower quarter, and forming a group apart from the rest, called Dhiabrye, i.e., men of Dhiban. It appears that at some remote period a colony from the capital of king Mesha (Dibon-Moab) crossed the Jordan and fixed itself at the gates of Jerusalem at Silwan. The memory of this migration is still preserved; and I am assured by the people themselves that many of their number are installed in other villages round Jerusalem” (quoted by Henderson, Palestine).
Used for a great variety of purposes, as may be judged from the
frequent references to it in Scripture. It first appears in
commerce in
(
Hearing. (1.) The second son of Jacob by Leah (
(2.) An aged saint who visited the temple when Jesus was being
presented before the Lord, and uttered lofty words of
thankgiving and of prophecy (
(3.) One of the ancestors of Joseph (
(4.) Surnamed Niger, i.e., “black,” perhaps from his dark
complexion, a teacher of some distinction in the church of
Antioch (
(5.) James (
Was “divided and scattered” according to the prediction in
This tribe received as their portion a part of the territory
already allotted to Judah (
The abbreviated form of Simeon. (1.) One of the twelve apostles,
called the Canaanite (
(2.) The father of Judas Iscariot (
(3.) One of the brothers of our Lord (
(4.) A Pharisee in whose house “a woman of the city which was
a sinner” anointed our Lord’s feet with ointment (
(5.) A leper of Bethany, in whose house Mary anointed our
Lord’s head with ointment “as he sat at meat” (
(6.) A Jew of Cyrene, in North Africa, then a province of
Libya. A hundred thousand Jews from Palestine had been settled
in this province by Ptolemy Soter (B.C. 323-285), where by this
time they had greatly increased in number. They had a synagogue
in Jerusalem for such of their number as went thither to the
annual feasts. Simon was seized by the soldiers as the
procession wended its way to the place of crucifixion as he was
passing by, and the heavy cross which Christ from failing
strength could no longer bear was laid on his shoulders. Perhaps
they seized him because he showed sympathy with Jesus. He was
the “father of Alexander and Rufus” (
(7.) A sorcerer of great repute for his magical arts among the
Samaritans (
(8.) A Christian at Joppa, a tanner by trade, with whom Peter
on one occasion lodged (
(9.) Simon Peter (
Watchman, a Levite of the family of Merari (
Is “any want of conformity unto or transgression of the law of
God” (
The moral character of a man’s actions is determined by the
moral state of his heart. The disposition to sin, or the habit
of the soul that leads to the sinful act, is itself also sin
(
The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.
Adam’s sin (
Original sin. “Our first parents being the root of all
mankind, the guilt of their sin was imputed, and the same death
in sin and corrupted nature were conveyed to all their
posterity, descending from them by ordinary generation.” Adam
was constituted by God the federal head and representative of
all his posterity, as he was also their natural head, and
therefore when he fell they fell with him (
“Original sin” is frequently and properly used to denote only
the moral corruption of their whole nature inherited by all men
from Adam. This inherited moral corruption consists in, (1) the
loss of original righteousness; and (2) the presence of a
constant proneness to evil, which is the root and origin of all
actual sin. It is called “sin” (
The doctrine of original sin is proved, (1.) From the fact of
the universal sinfulness of men. “There is no man that sinneth
not” (
Various kinds of sin are mentioned, (1.) “Presumptuous sins,”
or as literally rendered, “sins with an uplifted hand”, i.e.,
defiant acts of sin, in contrast with “errors” or
“inadvertencies” (
Sin, a city in Egypt, called by the Greeks Pelusium, which
means, as does also the Hebrew name, “clayey” or “muddy,” so
called from the abundance of clay found there. It is called by
Ezekel (
Of Sin (the moon god), called also Horeb, the name of the
mountain district which was reached by the Hebrews in the third
month after the Exodus. Here they remained encamped for about a
whole year. Their journey from the Red Sea to this encampment,
including all the windings of the route, was about 150 miles.
The last twenty-two chapters of Exodus, together with the whole
of Leviticus and Num. ch. 1-11, contain a record of all the
transactions which occurred while they were here. From Rephidim
(
Usually designated by the first letter of the Hebrew alphabet, is one of the most valuable of ancient MSS. of the Greek New Testament. On the occasion of a third visit to the convent of St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr. Tischendorf. He had on a previous visit in 1844 obtained forty-three parchment leaves of the LXX., which he deposited in the university library of Leipsic, under the title of the Codex Frederico-Augustanus, after his royal patron the king of Saxony. In the year referred to (1859) the emperor of Russia sent him to prosecute his search for MSS., which he was convinced were still to be found in the Sinai convent. The story of his finding the manuscript of the New Testament has all the interest of a romance. He reached the convent on 31st January; but his inquiries appeared to be fruitless. On the 4th February he had resolved to return home without having gained his object. “On that day, when walking with the provisor of the convent, he spoke with much regret of his ill-success. Returning from their promenade, Tischendorf accompanied the monk to his room, and there had displayed to him what his companion called a copy of the LXX., which he, the ghostly brother, owned. The MS. was wrapped up in a piece of cloth, and on its being unrolled, to the surprise and delight of the critic the very document presented itself which he had given up all hope of seeing. His object had been to complete the fragmentary LXX. of 1844, which he had declared to be the most ancient of all Greek codices on vellum that are extant; but he found not only that, but a copy of the Greek New Testament attached, of the same age, and perfectly complete, not wanting a single page or paragraph.” This precious fragment, after some negotiations, he obtained possession of, and conveyed it to the Emperor Alexander, who fully appreciated its importance, and caused it to be published as nearly as possible in facsimile, so as to exhibit correctly the ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199 belong to the Old Testament and 147 1/2 to the New, along with two ancient documents called the Epistle of Barnabas and the Shepherd of Hermas. The books of the New Testament stand thus: the four Gospels, the epistles of Paul, the Acts of the Apostles, the Catholic Epistles, the Apocalypse of John. It is shown by Tischendorf that this codex was written in the fourth century, and is thus of about the same age as the Vatican codex; but while the latter wants the greater part of Matthew and sundry leaves here and there besides, the Sinaiticus is the only copy of the New Testament in uncial characters which is complete. Thus it is the oldest extant MS. copy of the New Testament. Both the Vatican and the Sinai codices were probably written in Egypt. (See VATICANUS.)
(
An inhabitant of Sin, near Arka (
(Heb. hattath), the law of, is given in detail in
Lying between Elim and sinai (
Elevated. (1.) Denotes Mount Hermon in
(2.) The Greek form of Zion (q.v.) in
Fruitful places, some unknown place in the south, where David
found friends when he fled from Saul (
Retiring, a well from which Joab’s messenger brought back Abner
(
A breastplate, the Sidonian name of Hermon (q.v.),
(Egypt. Ses-Ra, “servant of Ra”). (1.) The captain of Jabin’s
army (
“Extolled above women be Jael, The wife of Heber the Kenite, Extolled above women in the tent. He asked for water, she gave him milk; She brought him cream in a lordly dish. She stretched forth her hand to the nail, Her right hand to the workman’s hammer, And she smote Sisera; she crushed his head, She crashed through and transfixed his temples. At her feet he curled himself, he fell, he lay still; At her feet he curled himself, he fell; And where he curled himself, there he fell dead.”
(2.) The ancestor of some of the Nethinim who returned with
Zerubbabel (
Strife, the second of the two wells dug by Isaac, whose servants
here contended with the Philistines (
The attitude generally assumed in Palestine by those who were
engaged in any kind of work. “The carpenter saws, planes, and
hews with his hand-adze, sitting on the ground or upon the plank
he is planning. The washerwoman sits by the tub; and, in a word,
no one stands when it is possible to sit. Shopkeepers always
sit, and Levi sitting at the receipt of custom (
A Persian word (Assyr, sivanu, “bricks”), used after the
Captivity as the name of the third month of the Jewish year,
extending from the new moon in June to the new moon in July
(
(
See GOLGOTHA.
(
With a sling and a stone David smote the Philistine giant (
The words in
The Hebrews were not permitted by the Philistines in the days of
Samuel to have a smith amongst them, lest they should make them
swords and spears (
Myrrh, an ancient city of Ionia, on the western coast of Asia
Minor, about 40 miles to the north of Ephesus. It is now the
chief city of Anatolia, having a mixed population of about
200,000, of whom about one-third are professed Christians. The
church founded here was one of the seven addressed by our Lord
(
(1.) Heb. homit, among the unclean creeping things (
(2.) Heb. shablul (
The expression (
Common in Palestine in winter (
(Nubian, Sabako), an Ethiopian king who brought Egypt under his
sway. He was bribed by Hoshea to help him against the Assyrian
monarch Shalmaneser (
(
A fence; hedge, (
Burning; the walled, a city in the vale of Siddim (
(
Those who imitated the licentious wickedness of Sodom (
(
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba,
i.e., the first after their legal marriage (
Before his death David gave parting instructions to his son (
For some years before his death David was engaged in the
active work of collecting materials (
After the completion of the temple, Solomon engaged in the
erection of many other buildings of importance in Jerusalem and
in other parts of his kingdom. For the long space of thirteen
years he was engaged in the erection of a royal palace on Ophel
(
Solomon also constructed great works for the purpose of
securing a plentiful supply of water for the city (
During his reign Palestine enjoyed great commercial
prosperity. Extensive traffic was carried on by land with Tyre
and Egypt and Arabia, and by sea with Spain and India and the
coasts of Africa, by which Solomon accumulated vast stores of
wealth and of the produce of all nations (
Solomon’s reign was not only a period of great material
prosperity, but was equally remarkable for its intellectual
activity. He was the leader of his people also in this uprising
amongst them of new intellectual life. “He spake three thousand
proverbs: and his songs were a thousand and five. And he spake
of trees, from the cedar tree that is in Lebanon even unto the
hyssop that springeth out of the wall: he spake also of beasts,
and of fowl, and of creeping things, and of fishes” (
His fame was spread abroad through all lands, and men came
from far and near “to hear the wisdom of Solomon.” Among others
thus attracted to Jerusalem was “the queen of the south” (
But that golden age of Jewish history passed away. The bright
day of Solomon’s glory ended in clouds and darkness. His decline
and fall from his high estate is a sad record. Chief among the
causes of his decline were his polygamy and his great wealth.
“As he grew older he spent more of his time among his
favourites. The idle king living among these idle women, for
1,000 women, with all their idle and mischievous attendants,
filled the palaces and pleasure-houses which he had built (
This brought upon him the divine displeasure. His enemies
prevailed against him (
“The kingdom of Solomon,” says Rawlinson, “is one of the most striking facts in the Biblical history. A petty nation, which for hundreds of years has with difficulty maintained a separate existence in the midst of warlike tribes, each of which has in turn exercised dominion over it and oppressed it, is suddenly raised by the genius of a soldier-monarch to glory and greatness. An empire is established which extends from the Euphrates to the borders of Egypt, a distance of 450 miles; and this empire, rapidly constructed, enters almost immediately on a period of peace which lasts for half a century. Wealth, grandeur, architectural magnificence, artistic excellence, commercial enterprise, a position of dignity among the great nations of the earth, are enjoyed during this space, at the end of which there is a sudden collapse. The ruling nation is split in twain, the subject-races fall off, the pre-eminence lately gained being wholly lost, the scene of struggle, strife, oppression, recovery, inglorious submission, and desperate effort, re-commences.”, Historical Illustrations.
Called also, after the Vulgate, the “Canticles.” It is the “song
of songs” (1:1), as being the finest and most precious of its
kind; the noblest song, “das Hohelied,” as Luther calls it. The
Solomonic authorship of this book has been called in question,
but evidences, both internal and external, fairly establish the
traditional view that it is the product of Solomon’s pen. It is
an allegorical poem setting forth the mutual love of Christ and
the Church, under the emblem of the bridegroom and the bride.
(Compare
(
Of Moses (
The plural, “sons of God,” is used (
In the New Testament this phrase frequently denotes the
relation into which we are brought to God by adoption (
When used with reference to creatures, whether men or angels,
this word is always in the plural. In the singular it is always
used of the second Person of the Trinity, with the single
exception of
(1.) Denotes mankind generally, with special reference to their
weakness and frailty (
(2.) It is a title frequently given to the prophet Ezekiel, probably to remind him of his human weakness.
(3.) In the New Testament it is used forty-three times as a
distinctive title of the Saviour. In the Old Testament it is
used only in
One who pretends to prognosticate future events. Baalam is so
called (
A morsel of bread (
The father who saves, probably the same as Sosipater, a kinsman
of Paul (
From the Latin sortiarius, one who casts lots, or one who tells the lot of others. (See DIVINATION.)
In
Choice vine, the name of a valley, i.e., a torrent-bed, now the
Wady Surar, “valley of the fertile spot,” which drains the
western Judean hills, and flowing by Makkedah and Jabneel, falls
into the sea some eight miles south of Joppa. This was the home
of Deliah, whom Samson loved (
(See SOPATER.)
Safe in strength, the chief ruler of the synagogue at Corinth,
who was seized and beaten by the mob in the presence of Gallio,
the Roman governor, when he refused to proceed against Paul at
the instigation of the Jews (
Heb. Negeb, that arid district to the south of Palestine through
which lay the caravan route from Central Palestine to Egypt
(
Of God, his absolute right to do all things according to his own
good pleasure (
Paul expresses his intention (
Mentioned among the offerings made by the very poor. Two
sparrows were sold for a farthing (
Heb. nechoth, identified with the Arabic naka’at, the gum tragacanth, obtained from the astralagus, of which there are about twenty species found in Palestine. The tragacanth of commerce is obtained from the A. tragacantha. “The gum exudes plentifully under the heat of the sun on the leaves, thorns, and exteremity of the twigs.”
Aromatic substances, of which several are named in
The trust of the hypocrite is compared to the spider’s web or
house (
In
When the Israelites reached Kadesh for the first time, and were
encamped there, Moses selected twelve spies from among the
chiefs of the divisions of the tribes, and sent them forth to
spy the land of Canaan (
Two spies were sent by Joshua “secretly” i.e., unknown to the
people (
(Heb. nerd), a much-valued perfume (
(Heb. ruah; Gr. pneuma), properly wind or breath. In
In
See HOLY GHOST.
Occurs only in the narrative of the crucifixion (
(
(Heb. ‘ain, “the bright open source, the eye of the landscape”).
To be carefully distinguished from “well” (q.v.). “Springs”
mentioned in
Spike; an ear of corn, a convert at Rome whom Paul salutes (
(Heb. nataph), one of the components of the perfume which was
offered on the golden altar (
(
A name figuratively given to Christ (
The eleven stars (
Greek word rendered “piece of money” (
See THEFT.
The “bow of steel” in (A.V.)
Crown, a member of the church at Corinth, whose family were
among those the apostle had baptized (
One of the seven deacons, who became a preacher of the gospel.
He was the first Christian martyr. His personal character and
history are recorded in
It was at the feet of the young Pharisee, Saul of Tarsus, that
those who stoned him laid their clothes (comp.
The speech of Stephen before the Jewish ruler is the first apology for the universalism of the gospel as a message to the Gentiles as well as the Jews. It is the longest speech contained in the Acts, a place of prominence being given to it as a defence.
A sect of Greek philosophers at Athens, so called from the Greek word stoa i.e., a “porch” or “portico,” where they have been called “the Pharisees of Greek paganism.” The founder of the Stoics was Zeno, who flourished about B.C. 300. He taught his disciples that a man’s happiness consisted in bringing himself into harmony with the course of the universe. They were trained to bear evils with indifference, and so to be independent of externals. Materialism, pantheism, fatalism, and pride were the leading features of this philosophy.
(
Stones were commonly used for buildings, also as memorials of
important events (
A “heart of stone” denotes great insensibility (
Stones were set up to commemorate remarkable events, as by
Jacob at Bethel (
Frequently referred to (
A form of punishment (
Heb. hasidah, meaning “kindness,” indicating thus the character
of the bird, which is noted for its affection for its young. It
is in the list of birds forbidden to be eaten by the Levitical
law (
In
Zechariah (5:9) alludes to the beauty and power of the stork’s wings.
Simply a misprint for “strain out” (
This word generally denotes a person from a foreign land
residing in Palestine. Such persons enjoyed many privileges in
common with the Jews, but still were separate from them. The
relation of the Jews to strangers was regulated by special laws
(
Used in brick-making (
(
The street called “Straight” at Damascus (
As a punishment were not to exceed forty (
The subscriptions to Paul’s epistles are no part of the original. In their present form they are ascribed to Euthalius, a bishop of the fifth century. Some of them are obviously incorrect.
The immediate vicinity of a city or town (
Booths. (1.) The first encampment of the Israelites after
leaving Ramesses (
(2.) A city on the east of Jordan, identified with Tell
Dar’ala, a high mound, a mass of debris, in the plain north of
Jabbok and about one mile from it (
Tents of daughters, supposed to be the name of a Babylonian
deity, the goddess Zir-banit, the wife of Merodach, worshipped
by the colonists in Samaria (
Dwellers in tents, (Vulg. and LXX., “troglodites;” i.e.,
cave-dwellers in the hills along the Red Sea). Shiskak’s army,
with which he marched against Jerusalem, was composed partly of
this tribe (
(Heb. shemesh), first mentioned along with the moon as the two
great luminaries of heaven (
(
(
The principal meal of the day among the Jews. It was partaken of
in the early part of the evening (
One who becomes responsible for another. Christ is the surety of
the better covenant (
The inhabitants of Shushan, who joined the other adversaries of
the Jews in the attempt to prevent the rebuilding of the temple
(
Lily, with other pious women, ministered to Jesus (
The father of Gaddi, who was one of the twelve spies (
(1.) Heb. sis (
(2.) Heb. deror, i.e., “the bird of freedom” (
Mentioned in the list of unclean birds (
Of Jordan (
(Heb. hazir), regarded as the most unclean and the most abhorred
of all animals (
Of the Hebrew was pointed, sometimes two-edged, was worn in a
sheath, and suspended from the girdle (
It is a symbol of divine chastisement (
Mentioned only in
More properly sycomore (Heb. shikmoth and shikmim, Gr.
sycomoros), a tree which in its general character resembles the
fig-tree, while its leaves resemble those of the mulberry; hence
it is called the fig-mulberry (Ficus sycomorus). At Jericho,
Zacchaeus climbed a sycomore-tree to see Jesus as he passed by
(
Liar or drunkard (see
See SHECHEM.
Opening (
(Gr. sunagoge, i.e., “an assembly”), found only once in the
Authorized Version of
Some, however, are of opinion that it was specially during the
Babylonian captivity that the system of synagogue worship, if
not actually introduced, was at least reorganized on a
systematic plan (
Where perfected into a system, the services of the synagogue,
which were at the same hours as those of the temple, consisted,
(1) of prayer, which formed a kind of liturgy, there were in all
eighteen prayers; (2) the reading of the Scriptures in certain
definite portions; and (3) the exposition of the portions read.
(See
The synagogue was also sometimes used as a court of
judicature, in which the rulers presided (
The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel’s hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue.
Christ and his disciples frequently taught in the synagogues
(
To be “put out of the synagogue,” a phrase used by John (9:22; 12:42; 16:2), means to be excommunicated.
Fortunate; affable, a female member of the church at Philippi,
whom Paul beseeches to be of one mind with Euodias (
A city on the south-east coast of Sicily, where Paul landed and
remained three days when on his way to Rome (
(Heb. Aram), the name in the Old Testament given to the whole
country which lay to the north-east of Phoenicia, extending to
beyond the Euphrates and the Tigris. Mesopotamia is called (
“From the historic annals now accessible to us, the history of Syria may be divided into three periods: The first, the period when the power of the Pharaohs was dominant over the fertile fields or plains of Syria and the merchant cities of Tyre and Sidon, and when such mighty conquerors as Thothmes III. and Rameses II. could claim dominion and levy tribute from the nations from the banks of the Euphrates to the borders of the Libyan desert. Second, this was followed by a short period of independence, when the Jewish nation in the south was growing in power, until it reached its early zenith in the golden days of Solomon; and when Tyre and Sidon were rich cities, sending their traders far and wide, over land and sea, as missionaries of civilization, while in the north the confederate tribes of the Hittites held back the armies of the kings of Assyria. The third, and to us most interesting, period is that during which the kings of Assyria were dominant over the plains of Syria; when Tyre, Sidon, Ashdod, and Jerusalem bowed beneath the conquering armies of Shalmaneser, Sargon, and Sennacherib; and when at last Memphis and Thebes yielded to the power of the rulers of Nineveh and Babylon, and the kings of Assyria completed with terrible fulness the bruising of the reed of Egypt so clearly foretold by the Hebrew prophets.”, Boscawen.
(
A Syriac version of the Old Testament, containing all the canonical books, along with some apocryphal books (called the Peshitto, i.e., simple translation, and not a paraphrase), was made early in the second century, and is therefore the first Christian translation of the Old Testament. It was made directly from the original, and not from the LXX. Version. The New Testament was also translated from Greek into Syriac about the same time. It is noticeable that this version does not contain the Second and Third Epistles of John, 2 Peter, Jude, and the Apocalypse. These were, however, translated subsequently and placed in the version. (See VERSION.)
“a Greek, a Syrophenician by nation” (
When our Lord retired into the borderland of Tyre and Sidon
(
A sandy place, an ancient royal city of the Canaanites, on the
south-western border of the plain of Esdraelon, 4 miles south of
Megiddo. Its king was conquered by Joshua (12:21). It was
assigned to the Levites of the family of Kohath (17:11-18;
21:25). It is mentioned in the song of Deborah (
Approach to Shiloh, a place on the border of Ephraim (
Impressions; rings, “the children of,” returned from the
Captivity (
Famous, a town in the tribe of Ephraim (
Goodness of God, the father of one whom the kings of Syria and
Samaria in vain attempted to place on the throne of Ahaz (
A Persian governor of Samaria, who joined others in the attempt
to prevent the rebuilding of Jerusalem (
Burning, a place in the wilderness of Paran, where the “fire of
the Lord” consumed the murmuring Israelites (
Playing on a small drum or tabret. In
(1.) A house or dwelling-place (
(2.) A portable shrine (comp.
(3.) The human body (
(4.) The sacred tent (Heb. mishkan, “the dwelling-place”); the
movable tent-temple which Moses erected for the service of God,
according to the “pattern” which God himself showed to him on
the mount (
A particular account of the materials which the people
provided for the erection and of the building itself is recorded
in
The tabernacle was a rectangular enclosure, in length about 45
feet (i.e., reckoning a cubit at 18 inches) and in breadth and
height about 15. Its two sides and its western end were made of
boards of acacia wood, placed on end, resting in sockets of
brass, the eastern end being left open (
Internally it was divided by a veil into two chambers, the
exterior of which was called the holy place, also “the
sanctuary” (
The order as well as the typical character of the services of
the tabernacle are recorded in
The holy of holies, a cube of 10 cubits, contained the “ark of the testimony”, i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron’s rod that budded.
The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense.
Round about the tabernacle was a court, enclosed by curtains
hung upon sixty pillars (
The whole tabernacle was completed in seven months. On the
first day of the first month of the second year after the
Exodus, it was formally set up, and the cloud of the divine
presence descended on it (
The tabernacle was so constructed that it could easily be
taken down and conveyed from place to place during the
wanderings in the wilderness. The first encampment of the
Israelites after crossing the Jordan was at Gilgal, and there
the tabernacle remained for seven years (
The word thus rendered (‘ohel) in
The third of the great annual festivals of the Jews (
“The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness. The ingathering of fruits prophesied of the spiritual harvest.”, Valling’s Jesus Christ, p. 133.
(in Greek called Dorcas), gazelle, a disciple at Joppa. She was
distinguished for her alms-deeds and good works. Peter, who was
sent for from Lydda on the occasion of her death, prayed over
the dead body, and said, “Tabitha, arise.” And she opened her
eyes and sat up; and Peter “gave her his hand, and raised her
up; and calling the saints and widows, he presented her alive”
(
(
Probably a string of beads worn round the neck (
A height. (1.) Now Jebel et-Tur, a cone-like prominent mountain,
11 miles west of the Sea of Galilee. It is about 1,843 feet
high. The view from the summit of it is said to be singularly
extensive and grand. This is alluded to in
(2.) A town of Zebulum (
(3.) The “plain of Tabor” (
(Heb. toph), a timbrel (q.v.) or tambourine, generally played by
women (
Good is Rimmon, the father of Benhadad, king of Syria (
Hooks or clasps by which the tabernacle curtains were connected
(
=Hach’monite, a name given to Jashobeam (
(
Palm, a city built by Solomon “in the wilderness” (
=Tahpanhes=Tehaphnehes, (called “Daphne” by the Greeks, now Tell
Defenneh), an ancient Egyptian city, on the Tanitic branch of
the Nile, about 16 miles from Pelusium. The Jews from Jerusalem
fled to this place after the death of Gedaliah (q.v.), and
settled there for a time (
The wife of Pharaoh, who gave her sister in marriage to Hadad
the Edomite (
The land of the newly inhabited, (
(1.) Heb. tokhen, “a task,” as weighed and measured out = tally,
i.e., the number told off; the full number (
(2.) Heb. hegeh, “a thought;” “meditation” (
Of silver contained 3,000 shekels (
(
Abounding in furrows. (1.) One of the Anakim of Hebron, who were
slain by the men of Judah under Caleb (
(2.) A king of Geshur, to whom Absalom fled after he had put
Amnon to death (
Oppressed. (1.) A Levite porter (
(2.) One whose descendants returned with Zerubbabel to
Jerusalem (
Palm. (1.) A place mentioned by Ezekiel (47:19; 48:28), on the southeastern border of Palestine. Some suppose this was “Tadmor” (q.v.).
(2.) The daughter-in-law of Judah, to whose eldest son, Er,
she was married (
(3.) A daughter of David (
(4.) A daughter of Absalom (
Heb. ‘eshel (
A corruption of Dumuzi, the Accadian sun-god (the Adonis of the
Greeks), the husband of the goddess Ishtar. In the Chaldean
calendar there was a month set apart in honour of this god, the
month of June to July, the beginning of the summer solstice. At
this festival, which lasted six days, the worshippers, with loud
lamentations, bewailed the funeral of the god, they sat “weeping
for Tammuz” (
The name, also borrowed from Chaldea, of one of the months of the Hebrew calendar.
Consolation, a Netophathite; one of the captains who supported
Gedaliah (
(
Apple-region. (1.) A town in the valley or lowland of Judah;
formerly a royal city of the Canaanites (
(2.) A town on the border of Ephraim (
(3.) En-tappuah, the well of the apple, probably one of the
springs near Yassuf (
Stopping; station, an encampment of the Hebrews in the
wilderness (
The bearded darnel, mentioned only in
(
A Sanscrit or Aryan word, meaning “the sea coast.” (1.) One of
the “sons” of Javan (
(2.) The name of a place which first comes into notice in the
days of Solomon. The question as to the locality of Tarshish has
given rise to not a little discussion. Some think there was a
Tarshish in the East, on the Indian coast, seeing that “ships of
Tarshish” sailed from Eziongeber, on the Red Sea (
It appears that this name also is used without reference to
any locality. “Ships of Tarshish” is an expression sometimes
denoting simply ships intended for a long voyage (
The chief city of Cilicia. It was distinguished for its wealth
and for its schools of learning, in which it rivalled, nay,
excelled even Athens and Alexandria, and hence was spoken of as
“no mean city.” It was the native place of the Apostle Paul
(
Prince of darkness, one of the gods of the Arvites, who
colonized part of Samaria after the deportation of Israel by
Shalmaneser (
An Assyrian word, meaning “the commander-in-chief.” (1.) One of
Sennacherib’s messengers to Hezekiah (
Gift, a Persian governor (Heb. pehah, i.e., “satrap;” modern
“pasha”) “on this side the river”, i.e., of the whole tract on
the west of the Euphrates. This Hebrew title pehah is given to
governors of provinces generally. It is given to Nehemiah (5:14)
and to Zerubbabel (
A place on the great “Appian Way,” about 11 miles from Rome,
designed for the reception of travellers, as the name indicates.
Here Paul, on his way to Rome, was met by a band of Roman
Christians (
First mentioned in the command (
Afterwards, when the people had kings to reign over them, they
began, as Samuel had warned them (
In the New Testament the payment of taxes, imposed by lawful
rulers, is enjoined as a duty (
(
(
(an old name for the lime-tree, the tilia),
“The terebinth of Mamre, or its lineal successor, remained from the days of Abraham till the fourth century of the Christian era, and on its site Constantine erected a Christian church, the ruins of which still remain.”
This tree “is seldom seen in clumps or groves, never in forests, but stands isolated and weird-like in some bare ravine or on a hill-side where nothing else towers above the low brushwood” (Tristram).
Weighed (
Pitching of tents; fastening down, a town of Judah, about 12
miles south of Jerusalem, and visible from the city. From this
place Joab procured a “wise woman,” who pretended to be in great
affliction, and skilfully made her case known to David. Her
address to the king was in the form of an apologue, similar to
that of Nathan (
This was also the birth-place of the prophet Amos (1:1).
It is now the village of Teku’a, on the top of a hill among ruins, 5 miles south of Bethlehem, and close to Beth-haccerem (“Herod’s mountain”).
Hill of corn, a place on the river Chebar, the residence of
Ezekiel (
Young lambs, a place at which Saul gathered his army to fight
against Amalek (
Or Thelasar, (
Oppression. (1.) A porter of the temple in the time of Ezra (10:24).
(2.) A town in the southern border of Judah (
Hill of the wood, a place in Babylon from which some captive
Jews returned to Jerusalem (
Hill of salt, a place in Babylon from which the Jews returned (id.).
South; desert, one of the sons of Ishmael, and father of a tribe
so called (
Id. (1.) A grandson of Esau, one of the “dukes of Edom” (
(2.) A place in Southern Idumea, the land of “the sons of the
east,” frequently mentioned in the Old Testament. It was noted
for the wisdom of its inhabitants (
A man of Teman, the designation of Eliphaz, one of Job’s three
friends (
One of the sons of Ashur, the father of Tekoa (
First used of the tabernacle, which is called “the temple of the
Lord” (
This word is generally used in Scripture of the sacred house
erected on the summit of Mount Moriah for the worship of God. It
is called “the temple” (
The temple erected by the exiles on their return from Babylon
had stood for about five hundred years, when Herod the Great
became king of Judea. The building had suffered considerably
from natural decay as well as from the assaults of hostile
armies, and Herod, desirous of gaining the favour of the Jews,
proposed to rebuild it. This offer was accepted, and the work
was begun (B.C. 18), and carried out at great labour and
expense, and on a scale of surpassing splendour. The main part
of the building was completed in ten years, but the erection of
the outer courts and the embellishment of the whole were carried
on during the entire period of our Lord’s life on earth (
Several remains of Herod’s stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called “the court of the Gentiles,” intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: “No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue.”
There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks.
It is of importance to notice that the word rendered
“sanctuary” in the inscription was used in a specific sense of
the inner court, the court of the Israelites, and is the word
rendered “temple” in
The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., “the sacred enclosure.” This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the “Dome of the Rock,” or the Mosque of Omar. This mosque covers the site of Solomon’s temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., “rock.” Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this “sacred enclosure” which the temple occupied has not been yet definitely ascertained. Some affirm that Herod’s temple covered the site of Solomon’s temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the “enclosure,” forming in all a square of more than 900 feet. It is argued by others that Herod’s temple occupied a square of 600 feet at the south-west of the “enclosure.”
Before his death David had “with all his might” provided
materials in great abundance for the building of the temple on
the summit of Mount Moriah (
In all these preparatory undertakings a space of about three
years was occupied; and now the process of the erection of the
great building began, under the direction of skilled Phoenician
builders and workmen, in the fourth year of Solomon’s reign, 480
years after the Exodus (
At length, in the autumn of the eleventh year of his reign,
seven and a half years after it had been begun, the temple was
completed in all its architectural magnificence and beauty. For
thirteen years there it stood, on the summit of Moriah, silent
and unused. The reasons for this strange delay in its
consecration are unknown. At the close of these thirteen years
preparations for the dedication of the temple were made on a
scale of the greatest magnificence. The ark was solemnly brought
from the tent in which David had deposited it to the place
prepared for it in the temple, and the glory-cloud, the symbol
of the divine presence, filled the house. Then Solomon ascended
a platform which had been erected for him, in the sight of all
the people, and lifting up his hands to heaven poured out his
heart to God in prayer (
The temple consisted of, (1.) The oracle or most holy place (
Round about the building were, (1.) The court of the priests
(
This temple erected by Solomon was many times pillaged during
the course of its history, (1)
After the return from captivity, under Zerubbabel (q.v.) and the
high priest Jeshua, arrangements were almost immediately made to
reorganize the long-desolated kingdom. The body of pilgrims,
forming a band of 42,360, including children, having completed
the long and dreary journey of some four months, from the banks
of the Euphrates to Jerusalem, were animated in all their
proceeding by a strong religious impulse, and therefore one of
their first cares was to restore their ancient worship by
rebuilding the temple. On the invitation of Zerubbabel, the
governor, who showed them a remarkable example of liberality by
contributing personally 1,000 golden darics (probably about
$6,000), besides other gifts, the people with great enthusiasm
poured their gifts into the sacred treasury (
This second temple had not the ark, the Urim and Thummim, the
holy oil, the sacred fire, the tables of stone, the pot of
manna, and Aaron’s rod. As in the tabernacle, there was in it
only one golden lamp for the holy place, one table of shewbread,
and the incense altar, with golden censers, and many of the
vessels of gold that had belonged to Solomon’s temple that had
been carried to Babylon but restored by Cyrus (
This second temple also differed from the first in that, while in the latter there were numerous “trees planted in the courts of the Lord,” there were none in the former. The second temple also had for the first time a space, being a part of the outer court, provided for proselytes who were worshippers of Jehovah, although not subject to the laws of Judaism.
The temple, when completed, was consecrated amid great
rejoicings on the part of all the people (
(1.) Trial; a being put to the test. Thus God “tempted [
The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (q.v.), “a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho.”
Temptation is common to all (
(1.) Heb. ‘ohel (
(2.) Heb. mishcan (
(3.) Heb. kubbah (
(4.) Heb. succah (
Jubal was “the father of such as dwell in tents” (
I.e., the tenth part of an ephah (as in the R.V.), equal to an
omer or six pints. The recovered leper, to complete his
purification, was required to bring a trespass, a sin, and a
burnt offering, and to present a meal offering, a tenth deal or
an omer of flour for each, with oil to make it into bread or
cakes (
The wanderer; loiterer, for some unknown reason emigrated with
his family from his native mountains in the north to the plains
of Mesopotamia. He had three sons, Haran, Nahor, and Abraham,
and one daughter, Sarah. He settled in “Ur of the Chaldees,”
where his son Haran died, leaving behind him his son Lot. Nahor
settled at Haran, a place on the way to Ur. Terah afterwards
migrated with Abraham (probably his youngest son) and Lot (his
grandson), together with their families, from Ur, intending to
go with them to Canaan; but he tarried at Haran, where he spent
the remainder of his days, and died at the age of two hundred
and five years (
Givers of prosperity, idols in human shape, large or small,
analogous to the images of ancestors which were revered by the
Romans. In order to deceive the guards sent by Saul to seize
David, Michal his wife prepared one of the household teraphim,
putting on it the goat’s-hair cap worn by sleepers and invalids,
and laid it in a bed, covering it with a mantle. She pointed it
out to the soldiers, and alleged that David was confined to his
bed by a sudden illness (
(R.V. marg. of
Severe, a eunuch or chamberlain in the palace of Ahasuerus, who
conspired with another to murder him. The plot was detected by
Mordecai, and the conspirators were put to death (
The third, a Roman Christian whom Paul employed as his amanuensis in writing his epistle to the Romans (16:22).
A modification of “Tertius;” a Roman advocate, whom the Jews
employed to state their case against Paul in the presence of
Felix (
Occurs twelve times in the New Testament (
(1.) Witness or evidence (
(2.) The Scriptures, as the revelation of God’s will (
(3.) The altar raised by the Gadites and Reubenites (
The tabernacle, the great glory of which was that it contained
“the testimony”, i.e., the “two tables” (
Strictly the ruler over the fourth part of a province; but the
word denotes a ruler of a province generally (
Breast, the name of one of the apostles (
A badger, a son of Nahor, Abraham’s brother (
(
Only mentioned in
Brightness, a place some 11 miles north-east of Shechem, on the
road to Scythopolis, the modern Tabas. Abimelech led his army
against this place, because of its participation in the
conspiracy of the men of Shechem; but as he drew near to the
strong tower to which its inhabitants had fled for safety, and
was about to set fire to it, a woman cast a fragment of
millstone at him, and “all to brake his skull” i.e., “altogether
brake,” etc. His armourbearer thereupon “thrust him through, and
he died” (
Punished by restitution, the proportions of which are noted in
A word first used by Josephus to denote that the Jews were under
the direct government of God himself. The nation was in all
things subject to the will of their invisible King. All the
people were the servants of Jehovah, who ruled over their public
and private affairs, communicating to them his will through the
medium of the prophets. They were the subjects of a heavenly,
not of an earthly, king. They were Jehovah’s own subjects, ruled
directly by him (comp.
Lover of God, a Christian, probably a Roman, to whom Luke
dedicated both his Gospel (
The first epistle to the Thessalonians was the first of all
Paul’s epistles. It was in all probability written from Corinth,
where he abode a “long time” (
The occasion of its being written was the return of Timotheus
from Macedonia, bearing tidings from Thessalonica regarding the
state of the church there (
The subscription erroneously states that this epistle was written from Athens.
The second epistle to the Thessalonians was probably also written from Corinth, and not many months after the first.
The occasion of the writing of this epistle was the arrival of tidings that the tenor of the first epistle had been misunderstood, especially with reference to the second advent of Christ. The Thessalonians had embraced the idea that Paul had taught that “the day of Christ was at hand”, that Christ’s coming was just about to happen. This error is corrected (2:1-12), and the apostle prophetically announces what first must take place. “The apostasy” was first to arise. Various explanations of this expression have been given, but that which is most satisfactory refers it to the Church of Rome.
A large and populous city on the Thermaic bay. It was the
capital of one of the four Roman districts of Macedonia, and was
ruled by a praetor. It was named after Thessalonica, the wife of
Cassander, who built the city. She was so called by her father,
Philip, because he first heard of her birth on the day of his
gaining a victory over the Thessalians. On his second missionary
journey, Paul preached in the synagogue here, the chief
synagogue of the Jews in that part of Macedonia, and laid the
foundations of a church (
Thanksgiving, referred to by Gamaliel in his speech before the
council at Jerusalem (
(
(
(1.) Heb. hoah (
(2.) Heb. dardar, meaning “a plant growing luxuriantly” (
Twin, one of the twelve (
(1.) Heb. hedek (
(2.) Heb. kotz (
(3.) Heb. na’atzutz (
(4.) Heb. atad (
(
(2.) Luther, Calvin, and other Reformers interpret the expression as denoting temptation to unbelief.
(3.) Others suppose the expression refers to “a pain in the
ear or head,” epileptic fits, or, in general, to some severe
physical infirmity, which was a hindrance to the apostle in his
work (comp.
(4.) Another view which has been maintained is that this
“thorn” consisted in an infirmity of temper, to which he
occasionally gave way, and which interfered with his success
(comp.
(
See AGRICULTURE.
(1.) Heb. miphtan, probably a projecting beam at a higher point
than the threshold proper (
(2.) ‘Asuppim, pl. (
(Heb. kiss’e), a royal chair or seat of dignity (
Perfection (LXX., “truth;” Vulg., “veritas”),
Often referred to in Scripture (
A city of Asia Minor, on the borders of Lydia and Mysia. Its
modern name is Ak-hissar, i.e., “white castle.” Here was one of
the seven churches (
Mentioned only in
A city, the modern Tubarich, on the western shore of the Sea of
Tiberias. It is said to have been founded by Herod Antipas (A.D.
16), on the site of the ruins of an older city called Rakkath,
and to have been thus named by him after the Emperor Tiberius.
It is mentioned only three times in the history of our Lord
(
In 1837 about one-half of the inhabitants perished by an earthquake. The population of the city is now about six thousand, nearly the one-half being Jews. “We do not read that our Lord ever entered this city. The reason of this is probably to be found in the fact that it was practically a heathen city, though standing upon Jewish soil. Herod, its founder, had brought together the arts of Greece, the idolatry of Rome, and the gross lewdness of Asia. There were in it a theatre for the performance of comedies, a forum, a stadium, a palace roofed with gold in imitation of those in Italy, statues of the Roman gods, and busts of the deified emperors. He who was not sent but to the lost sheep of the house of Israel might well hold himself aloof from such scenes as these” (Manning’s Those Holy Fields).
After the fall of Jerusalem (A.D. 70), Tiberias became one of the chief residences of the Jews in Palestine. It was for more than three hundred years their metropolis. From about A.D. 150 the Sanhedrin settled here, and established rabbinical schools, which rose to great celebrity. Here the Jerusalem (or Palestinian) Talmud was compiled about the beginning of the fifth century. To this same rabbinical school also we are indebted for the Masora, a “body of traditions which transmitted the readings of the Hebrew text of the Old Testament, and preserved, by means of the vowel-system, the pronunciation of the Hebrew.” In its original form, and in all manuscripts, the Hebrew is written without vowels; hence, when it ceased to be a spoken language, the importance of knowing what vowels to insert between the consonants. This is supplied by the Masora, and hence these vowels are called the “Masoretic vowel-points.”
Called also the Sea of Galilee (q.v.) and of Gennesaret. In the Old Testament it is called the Sea of Chinnereth or Chinneroth. John (21:1) is the only evangelist who so designates this lake. His doing so incidentally confirms the opinion that he wrote after the other evangelists, and at a period subsequent to the taking of Jerusalem (A.D. 70). Tiberias had by this time become an important city, having been spared by the Romans, and made the capital of the province when Jerusalem was destroyed. It thus naturally gave its name to the lake.
I.e., as known in Roman history, Tiberius Claudius Nero, only
mentioned in
Building of Jehovah, the son of Ginath, a man of some position,
whom a considerable number of the people chose as monarch. For
the period of four years he contended for the throne with Omri
(
(in the LXX. called “Thorgal”), styled the “king of nations”
(
(not mentioned in Scripture) was the most famous of the monarchs of the first Assyrian empire (about B.C. 1110). After his death, for two hundred years the empire fell into decay. The history of David and Solomon falls within this period. He was succeeded by his son, Shalmaneser II.
Or Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.). He
appears in the Assyrian records as gaining, in the fifth year of
his reign (about B.C. 741), a victory over Azariah (= Uzziah in
He was the founder of what is called “the second Assyrian empire,” an empire meant to embrace the whole world, the centre of which should be Nineveh. He died B.C. 728, and was succeeded by a general of his army, Ulula, who assumed the name Shalmaneser IV.
Defiled, the father of blind Bartimaeus (
(Heb. toph), a small drum or tambourine; a tabret (q.v.). The
antiquity of this musical instrument appears from the scriptural
allusions to it (
A portion. (1.) A town of Judah (
(2.) A city in the mountains of Judah (
(3.) A “duke” or sheik of Edom (
(2.) The town where Samson sojourned, probably identical with
“Timnah” (1) (
Portion of the sun, where Joshua was buried (
Remaining portion, the city of Joshua in the hill country of
Ephraim, the same as Timnath-heres (
A man of Timnah. Samson’s father-in-law is so styled (
Honouring, one of the seven deacons at Jerusalem (
The Greek form of the name of Timothy (
Honouring God, a young disciple who was Paul’s companion in many
of his journeyings. His mother, Eunice, and his grandmother,
Lois, are mentioned as eminent for their piety (
Paul in this epistle speaks of himself as having left Ephesus for Macedonia (1:3), and hence not Laodicea, as mentioned in the subscription; but probably Philippi, or some other city in that region, was the place where this epistle was written. During the interval between his first and second imprisonments he probably visited the scenes of his former labours in Greece and Asia, and then found his way into Macedonia, whence he wrote this letter to Timothy, whom he had left behind in Ephesus.
It was probably written about A.D. 66 or 67.
The epistle consists mainly, (1) of counsels to Timothy regarding the worship and organization of the Church, and the responsibilities resting on its several members; and (2) of exhortation to faithfulness in maintaining the truth amid surrounding errors.
Was probably written a year or so after the first, and from
Rome, where Paul was for a second time a prisoner, and was sent
to Timothy by the hands of Tychicus. In it he entreats Timothy
to come to him before winter, and to bring Mark with him (comp.
Heb. bedil (
(
Passing over; ford, one of the boundaries of Solomon’s dominions
(
The youngest of the sons of Japheth (
“To tire” the head is to adorn it (
The last king of Egypt of the Ethiopian (the fifteenth) dynasty.
He was the brother-in-law of So (q.v.). He probably ascended the
throne about B.C. 692, having been previously king of Ethiopia
(
A word probably of Persian origin, meaning “severity,” denoting
a high civil dignity. The Persian governor of Judea is so called
(
Pleasantness. (1.) An old royal city of the Canaanites, which
was destroyed by Joshua (
(2.) The youngest of Zelophehad’s five daughters (
Elijah the prophet was thus named (
The first month of the civil year, and the seventh of the
ecclesiastical year. See ETHANIM (
A tenth of the produce of the earth consecrated and set apart
for special purposes. The dedication of a tenth to God was
recognized as a duty before the time of Moses. Abraham paid
tithes to Melchizedek (
The first Mosaic law on this subject is recorded in
Every Jew was required by the Levitical law to pay three tithes of his property (1) one tithe for the Levites; (2) one for the use of the temple and the great feasts; and (3) one for the poor of the land.
A point, (
Honourable, was with Paul and Barnabas at Antioch, and
accompanied them to the council at Jerusalem (
Was probably written about the same time as the first epistle to
Timothy, with which it has many affinities. “Both letters were
addressed to persons left by the writer to preside in their
respective churches during his absence. Both letters are
principally occupied in describing the qualifications to be
sought for in those whom they should appoint to offices in the
church; and the ingredients of this description are in both
letters nearly the same. Timothy and Titus are likewise
cautioned against the same prevailing corruptions, and in
particular against the same misdirection of their cares and
studies. This affinity obtains not only in the subject of the
letters, which from the similarity of situation in the persons
to whom they were addressed might be expected to be somewhat
alike, but extends in a great variety of instances to the
phrases and expressions. The writer accosts his two friends with
the same salutation, and passes on to the business of his letter
by the same transition (comp.
The date of its composition may be concluded from the
circumstance that it was written after Paul’s visit to Crete
(
In the subscription to the epistle it is said to have been written from “Nicopolis of Macedonia,” but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic.
Good is Jehovah, my Lord, a Levite sent out by Jehoshaphat to
instruct the people of Judah in the law (
Pleasing to Jehovah, the “servant,” the “Ammonite,” who joined
with those who opposed the rebuilding of Jerusalem after the
Exile (
Id., a Levite sent out through Judah by Jehoshaphat to teach the
people (
A district on the east of Jodan, about 13 miles south-east of
the Sea of Galilee, to which Jephthah fled from his brethren
(
Measured, a town of Simeon (
(1.) A son of Gomer, and grandson of Japheth (
(2.) A nation which traded in horses and mules at the fairs of
Tyre (
One of Samuel’s ancestors (
A king of Hamath, who sent “Joram his son unto King David to
salute him,” when he “heard that David had smitten all the host
of Hadadezer” (
A scarlet worm. (1.) Eldest son of Issachar (
(2.) A judge of the tribe of Issachar who “judged” Israel
twenty-three years (
Productive, a town of Simeon, in the south of Judah (
Descendants of Tola (
One of the branches of the king of Persia’s revenues (
Of the Hebrews were generally excavated in the solid rock, or
were natural caves. Mention is made of such tombs in
At Babel, the cause of the early separation of mankind and their
division into nations. The descendants of Noah built a tower to
prevent their dispersion; but God “confounded their language”
(
Granted on the day of Pentecost (
Among the gifts of the Spirit the apostle enumerates in
One of the particulars regarding which retaliatory punishment
was to be inflicted (
Heb. pitdah (
Lime, a place in the wilderness of Sinai (
=Topheth, from Heb. toph “a drum,” because the cries of children
here sacrificed by the priests of Moloch were drowned by the
noise of such an instrument; or from taph or toph, meaning “to
burn,” and hence a place of burning, the name of a particular
part in the valley of Hinnom. “Fire being the most destructive
of all elements, is chosen by the sacred writers to symbolize
the agency by which God punishes or destroys the wicked. We are
not to assume from prophetical figures that material fire is the
precise agent to be used. It was not the agency employed in the
destruction of Sennacherib, mentioned in
On the night of his betrayal, when our Lord was in the garden of
Gethsemane, Judas, “having received a band of men and officers
from the chief priests and Pharisees, cometh thither with
lanterns and torches and weapons” (
Gr. basanos (
(Heb. tsabh). Ranked among the unclean animals (
(
(
Of Babel (
A rugged region, corresponds to the Heb. Argob (q.v.), the Greek
name of a region on the east of Jordan (
Any kind of teaching, written or spoken, handed down from
generation to generation. In
(Gr. ekstasis, from which the word “ecstasy” is derived) denotes
the state of one who is “out of himself.” Such were the trances
of Peter and Paul,
Of our Lord on a “high mountain apart,” is described by each of
the three evangelists (
The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed.
Store cities which the Israelites built for the Egyptians (
The houses or magazines built for the safe keeping of treasure
and valuable articles of any kind (
(
Stood also in the midst of the garden of Eden (
Stood in the midst of the garden of Eden, beside the tree of
life (
(Heb. ‘asham, “debt”), the law concerning, given in
A collection of families descending from one ancestor. The
“twelve tribes” of the Hebrews were the twelve collections of
families which sprang from the sons of Jacob. In
Trouble or affiction of any kind (
A tax imposed by a king on his subjects (
In
A word not found in Scripture, but used to express the doctrine
of the unity of God as subsisting in three distinct Persons.
This word is derived from the Gr. trias, first used by
Theophilus (A.D. 168-183), or from the Lat. trinitas, first used
by Tertullian (A.D. 220), to express this doctrine. The
propositions involved in the doctrine are these: 1. That God is
one, and that there is but one God (
A city on the coast of Mysia, in the north-west of Asia Minor,
named after ancient Troy, which was at some little distance from
it (about 4 miles) to the north. Here Paul, on his second
missionary journey, saw the vision of a “man of Macedonia,” who
appeared to him, saying, “Come over, and help us” (
A town on the western coast of Asia Minor, where Paul “tarried”
when on his way from Assos to Miletus, on his third missionary
journey (
A foster-child, an Ephesian who accompanied Paul during a part
of his third missionary journey (
Were of a great variety of forms, and were made of divers
materials. Some were made of silver (
“Trumpets” are among the symbols used in the Book of
Revelation (
Was celebrated at the beginning of the month Tisri, the first
month of the civil year. It received its name from the
circumstances that the trumpets usually blown at the
commencement of each month were on that occasion blown with
unusual solemnity (
Used in various senses in Scripture. In
Two female Christians, active workers, whom Paul salutes in his epistle to the Romans (16:12).
(1.) The fifth son of Japheth (
(2.) A nation, probably descended from the son of Japheth. It
is mentioned by Isaiah (66:19), along with Javan, and by Ezekiel
(27:13), along with Meshech, among the traders with Tyre, also
among the confederates of Gog (
The son of Lamech and Zillah, “an instructor of every artificer
in brass and iron” (
Its peculiar peaceful and gentle habit its often referred to in
Scripture. A pair was offered in sacrifice by Mary at her
purification (
Chance, an Asiatic Christian, a “faithful minister in the Lord”
(
Occurs only once in Scripture (
Prince, a Greek rhetorician, in whose “school” at Ephesus Paul
disputed daily for the space of two years with those who came to
him (
A rock, now es-Sur; an ancient Phoenician city, about 23 miles,
in a direct line, north of Acre, and 20 south of Sidon. Sidon
was the oldest Phoenician city, but Tyre had a longer and more
illustrious history. The commerce of the whole world was
gathered into the warehouses of Tyre. “Tyrian merchants were the
first who ventured to navigate the Mediterranean waters; and
they founded their colonies on the coasts and neighbouring
islands of the AEgean Sea, in Greece, on the northern coast of
Africa, at Carthage and other places, in Sicily and Corsica, in
Spain at Tartessus, and even beyond the pillars of Hercules at
Gadeira (Cadiz)” (Driver’s Isaiah). In the time of David a
friendly alliance was entered into between the Hebrews and the
Tyrians, who were long ruled over by their native kings (
Tyre consisted of two distinct parts, a rocky fortress on the
mainland, called “Old Tyre,” and the city, built on a small,
rocky island about half-a-mile distant from the shore. It was a
place of great strength. It was besieged by Shalmaneser, who was
assisted by the Phoenicians of the mainland, for five years, and
by Nebuchadnezzar (B.C. 586-573) for thirteen years, apparently
without success. It afterwards fell under the power of Alexander
the Great, after a siege of seven months, but continued to
maintain much of its commercial importance till the Christian
era. It is referred to in
“The purple dye of Tyre had a worldwide celebrity on account of the durability of its beautiful tints, and its manufacture proved a source of abundant wealth to the inhabitants of that city.”
Both Tyre and Sidon “were crowded with glass-shops, dyeing and
weaving establishments; and among their cunning workmen not the
least important class were those who were celebrated for the
engraving of precious stones.” (
The wickedness and idolatry of this city are frequently
denounced by the prophets, and its final destruction predicted
(
Here a church was founded soon after the death of Stephen, and
Paul, on his return from his third missionary journey spent a
week in intercourse with the disciples there (
“It is noticed on monuments as early as B.C. 1500, and claiming, according to Herodotus, to have been founded about B.C. 2700. It had two ports still existing, and was of commercial importance in all ages, with colonies at Carthage (about B.C. 850) and all over the Mediterranean. It was often attacked by Egypt and Assyria, and taken by Alexander the Great after a terrible siege in B.C. 332. It is now a town of 3,000 inhabitants, with ancient tombs and a ruined cathedral. A short Phoenician text of the fourth century B.C. is the only monument yet recovered.”
(i.e., “Valley of the Cheesemongers”), the name given by Josephus the historian to the valley or rugged ravine which in ancient times separated Mount Moriah from Mount Zion. This valley, now filled up with a vast accumulation of rubbish, and almost a plain, was spanned by bridges, the most noted of which was Zion Bridge, which was probably the ordinary means of communication between the royal palace on Zion and the temple. A fragment of the arch (q.v.) of this bridge (called “Robinson’s Arch”), where it projects from the sanctuary wall, was discovered by Robinson in 1839. This arch was destroyed by the Romans when Jerusalem was taken.
The western wall of the temple area rose up from the bottom of this valley to the height of 84 feet, where it was on a level with the area, and above this, and as a continuance of it, the wall of Solomon’s cloister rose to the height of about 50 feet, “so that this section of the wall would originally present to view a stupendous mass of masonry scarcely to be surpassed by any mural masonry in the world.”
The name of a person to whom Agur’s words are addressed (
The Eulaus of the Greeks; a river of Susiana. It was probably the eastern branch of the Choasper (Kerkhan), which divided into two branches some 20 miles above the city of Susa. Hence Daniel (8:2, 16) speaks of standing “between the banks of Ulai”, i.e., between the two streams of the divided river.
Vicinity, a town of Asher (
(
Described as an animal of great ferocity and strength (
Afficted. (1.) A Levite whom David appointed to take part in
bringing the ark up to Jerusalem from the house of Obed-edom by
playing the psaltery on that occasion (
(2.) A Levite who returned with Zerubbabel from the Captivity
(
And they divide, one of the words written by the mysterious hand
on the wall of Belshazzar’s palace (
Probably another name for Ophir (
Light, or the moon city, a city “of the Chaldees,” the
birthplace of Haran (
The oldest king of Ur known to us is Ur-Ba’u (servant of the goddess Ba’u), as Hommel reads the name, or Ur-Gur, as others read it. He lived some twenty-eight hundred years B.C., and took part in building the famous temple of the moon-god Sin in Ur itself. The illustration here given represents his cuneiform inscription, written in the Sumerian language, and stamped upon every brick of the temple in Ur. It reads: “Ur-Ba’u, king of Ur, who built the temple of the moon-god.”
“Ur was consecrated to the worship of Sin, the Babylonian moon-god. It shared this honour, however, with another city, and this city was Haran, or Harran. Harran was in Mesopotamia, and took its name from the highroad which led through it from the east to the west. The name is Babylonian, and bears witness to its having been founded by a Babylonian king. The same witness is still more decisively borne by the worship paid in it to the Babylonian moon-god and by its ancient temple of Sin. Indeed, the temple of the moon-god at Harran was perhaps even more famous in the Assyrian and Babylonian world than the temple of the moon-god at Ur.
“Between Ur and Harran there must, consequently, have been a close connection in early times, the record of which has not yet been recovered. It may be that Harran owed its foundation to a king of Ur; at any rate the two cities were bound together by the worship of the same deity, the closest and most enduring bond of union that existed in the ancient world. That Terah should have migrated from Ur to Harran, therefore, ceases to be extraordinary. If he left Ur at all, it was the most natural place to which to go. It was like passing from one court of a temple into another.
“Such a remarkable coincidence between the Biblical narrative and the evidence of archaeological research cannot be the result of chance. The narrative must be historical; no writer of late date, even if he were a Babylonian, could have invented a story so exactly in accordance with what we now know to have been the truth. For a story of the kind to have been the invention of Palestinian tradition is equally impossible. To the unprejudiced mind there is no escape from the conclusion that the history of the migration of Terah from Ur to Harran is founded on fact” (Sayce).
The Lord is my light. (1.) A Hittite, the husband of Bathsheba,
whom David first seduced, and then after Uriah’s death married.
He was one of the band of David’s “mighty men.” The sad story of
the curel wrongs inflicted upon him by David and of his mournful
death are simply told in the sacred record (
(2.) A priest of the house of Ahaz (
(3.) The father of Meremoth, mentioned in
God is my light. (1.) A Levite of the family of Kohath (
(2.) The chief of the Kohathites at the time when the ark was
brought up to Jerusalem (
(3.) The father of Michaiah, one of Rehoboam’s wives, and
mother of Abijah (
The lord is my light. (1.) A high priest in the time of Ahaz (
(2.) One of the priests who stood at the right hand of Ezra’s
pulpit when he read and expounded the law (
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim,
king of Judah (
Lights (Vulg.“doctrina;” LXX. “revelation”). See THUMMIM.
The sum paid for the use of money, hence interest; not, as in
the modern sense, exorbitant interest. The Jews were forbidden
to exact usury (
Fertile land. (1.) The son of Aram, and grandson of Shem (
(2.) One of the Horite “dukes” in the land of Edom (
(3.) The eldest son of Nahor, Abraham’s brother (
A wanderer, a descendant of Joktan (
Where Job lived (1:1;
Strengh, a garden in which Manasseh and Amon were buried (
Strength, a son of Abinadab, in whose house the men of
Kirjath-jearim placed the ark when it was brought back from the
land of the Philistines (
A town probably near Beth-horon. It derived its name from the
daughter of Ephraim (
The Lord is my strength. (1.) The son of Bukki, and a descendant
of Aaron (
(2.) A grandson of Issachar (
(3.) A son of Bela, and grandson of Benjamin (
(4.) A Benjamite, a chief in the tribe (
(5.) A son of Bani. He had the oversight of the Levites after
the return from captivity (
(6.) The head of the house of Jedaiah, one of “the chief of
the priests” (
(7.) A priest who assisted in the dedication of the walls of
Jerusalem (
A contracted form of Azari’ah the Lord is my strength. (1.) One
of Amaziah’s sons, whom the people made king of Judah in his
father’s stead (
(2.) The father of Jehonathan, one of David’s overseers (
Strength of God. (1.) One of the sons of Kohath, and uncle of
Aaron (
(2.) A Simeonite captain (
(3.) A son of Bela, and grandson of Benjamin (
(4.) One of the sons of Heman (
(5.) A son of Jeduthan (
(6.) The son of Harhaiah (
From Lat. vagabundus, “a wanderer,” “a fugitive;” not used
opprobriously (
Purity; worthy of honour, one of Haman’s sons, whom the Jews
slew in the palace of Shushan (
(1.) Heb. bik’ah, a “cleft” of the mountains (
(2.) ‘Emek, “deep;” “a long, low plain” (
(3.) Ge, “a bursting,” a “flowing together,” a narrow glen or
ravine, such as the valley of the children of Hinnom (
The “valley of vision” (
(4.) Heb. nahal, a wady or water-course (
Beautiful, the queen of Ahasuerus, who was deposed from her
royal dignity because she refused to obey the king when he
desired her to appear in the banqueting hall of Shushan the
palace (
Is said to be the oldest extant vellum manuscript. It and the Codex Sinaiticus are the two oldest uncial manuscripts. They were probably written in the fourth century. The Vaticanus was placed in the Vatican Library at Rome by Pope Nicolas V. in 1448, its previous history being unknown. It originally consisted in all probability of a complete copy of the Septuagint and of the New Testament. It is now imperfect, and consists of 759 thin, delicate leaves, of which the New Testament fills 142. Like the Sinaiticus, it is of the greatest value to Biblical scholars in aiding in the formation of a correct text of the New Testament. It is referred to by critics as Codex B.
(1.) Heb. mitpahath (
(2.) Massekah (
(3.) Masveh (
(4.) Paroheth (
(5.) Tza’iph (
(6.) Radhidh (
(7.) Masak, the veil which hung before the entrance to the
holy place (
A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN PENTATEUCH.)
1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Aramaic language and interpreted. These translations and paraphrases were at first oral, but they were afterwards reduced to writing, and thus targums, i.e., “versions” or “translations”, have come down to us. The chief of these are, (1.) The Onkelos Targum, i.e., the targum of Akelas=Aquila, a targum so called to give it greater popularity by comparing it with the Greek translation of Aquila mentioned below. This targum originated about the second century after Christ. (2.) The targum of Jonathan ben Uzziel comes next to that of Onkelos in respect of age and value. It is more a paraphrase on the Prophets, however, than a translation. Both of these targums issued from the Jewish school which then flourished at Babylon.
2. The Greek Versions. (1.) The oldest of these is the Septuagint, usually quoted as the LXX. The origin of this the most important of all the versions is involved in much obscurity. It derives its name from the popular notion that seventy-two translators were employed on it by the direction of Ptolemy Philadelphus, king of Egypt, and that it was accomplished in seventy-two days, for the use of the Jews residing in that country. There is no historical warrant for this notion. It is, however, an established fact that this version was made at Alexandria; that it was begun about 280 B.C., and finished about 200 or 150 B.C.; that it was the work of a number of translators who differed greatly both in their knowledge of Hebrew and of Greek; and that from the earliest times it has borne the name of “The Septuagint”, i.e., The Seventy.
“This version, with all its defects, must be of the greatest interest, (a) as preserving evidence for the text far more ancient than the oldest Hebrew manuscripts; (b) as the means by which the Greek Language was wedded to Hebrew thought; (c) as the source of the great majority of quotations from the Old Testament by writers of the New Testament.
(2.) The New Testament manuscripts fall into two divisions, Uncials, written in Greek capitals, with no distinction at all between the different words, and very little even between the different lines; and Cursives, in small Greek letters, and with divisions of words and lines. The change between the two kinds of Greek writing took place about the tenth century. Only five manuscripts of the New Testament approaching to completeness are more ancient than this dividing date. The first, numbered A, is the Alexandrian manuscript. Though brought to this country by Cyril Lucar, patriarch of Constantinople, as a present to Charles I., it is believed that it was written, not in that capital, but in Alexandria; whence its title. It is now dated in the fifth century A.D. The second, known as B, is the Vatican manuscript. (See VATICANUS.) The Third, C, or the Ephraem manuscript, was so called because it was written over the writings of Ephraem, a Syrian theological author, a practice very common in the days when writing materials were scarce and dear. It is believed that it belongs to the fifth century, and perhaps a slightly earlier period of it than the manuscript A. The fourth, D, or the manuscript of Beza, was so called because it belonged to the reformer Beza, who found it in the monastery of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in the sixth century. The fifth (called Aleph) is the Sinaitic manuscript. (See SINAITICUS.)
3. The Syriac Versions. (See SYRIAC.)
4. The Latin Versions. A Latin version of the Scriptures, called the “Old Latin,” which originated in North Africa, was in common use in the time of Tertullian (A.D. 150). Of this there appear to have been various copies or recensions made. That made in Italy, and called the Itala, was reckoned the most accurate. This translation of the Old Testament seems to have been made not from the original Hebrew but from the LXX.
This version became greatly corrupted by repeated
transcription, and to remedy the evil Jerome (A.D. 329-420) was
requested by Damasus, the bishop of Rome, to undertake a
complete revision of it. It met with opposition at first, but
was at length, in the seventh century, recognized as the
“Vulgate” version. It appeared in a printed from about A.D.
1455, the first book that ever issued from the press. The
Council of Trent (1546) declared it “authentic.” It subsequently
underwent various revisions, but that which was executed (1592)
under the sanction of Pope Clement VIII. was adopted as the
basis of all subsequent editions. It is regarded as the sacred
original in the Roman Catholic Church. All modern European
versions have been more or less influenced by the Vulgate. This
version reads ipsa_ instead of _ipse in
5. There are several other ancient versions which are of importance for Biblical critics, but which we need not mention particularly, such as the Ethiopic, in the fourth century, from the LXX.; two Egyptian versions, about the fourth century, the Memphitic, circulated in Lower Egypt, and the Thebaic, designed for Upper Egypt, both from the Greek; the Gothic, written in the German language, but with the Greek alphabet, by Ulphilas (died A.D. 388), of which only fragments of the Old Testament remain; the Armenian, about A.D. 400; and the Slavonic, in the ninth century, for ancient Moravia. Other ancient versions, as the Arabic, the Persian, and the Anglo-Saxon, may be mentioned.
6. The history of the English versions begins properly with
Wyckliffe. Portions, however, of the Scriptures were rendered
into Saxon (as the Gospel according to John, by Bede, A.D. 735),
and also into English (by Orme, called the “Ormulum,” a portion
of the Gospels and of the Acts in the form of a metrical
paraphrase, toward the close of the seventh century), long
before Wyckliffe; but it is to him that the honour belongs of
having first rendered the whole Bible into English (A.D. 1380).
This version was made from the Vulgate, and renders
This was followed by Tyndale’s translation (1525-1531); Miles Coverdale’s (1535-1553); Thomas Matthew’s (1537), really, however, the work of John Rogers, the first martyr under the reign of Queen Mary. This was properly the first Authorized Version, Henry VIII. having ordered a copy of it to be got for every church. This took place in less than a year after Tyndale was martyred for the crime of translating the Scriptures. In 1539 Richard Taverner published a revised edition of Matthew’s Bible. The Great Bible, so called from its great size, called also Cranmer’s Bible, was published in 1539 and 1568. In the strict sense, the “Great Bible” is “the only authorized version; for the Bishops’ Bible and the present Bible [the A.V.] never had the formal sanction of royal authority.” Next in order was the Geneva version (1557-1560); the Bishops’ Bible (1568); the Rheims and Douai versions, under Roman Catholic auspices (1582, 1609); the Authorized Version (1611); and the Revised Version of the New Testament in 1880 and of the Old Testament in 1884.
(
One of the most important products of Palestine. The first
mention of it is in the history of Noah (
The Church is compared to a vine (
Heb. hometz, Gr. oxos, Fr. vin aigre; i.e., “sour wine.” The
Hebrew word is rendered vinegar in
Referred to only in
Heb. nebel (
In
In a prophecy concerning our Lord, Isaiah (7:14) says, “A virgin
[R.V. marg., ‘the virgin’] shall conceive, and bear a son”
(comp.
(
Voluntary promises which, when once made, were to be kept if the
thing vowed was right. They were made under a great variety of
circumstances (
(1.) Heb. da’ah (
(2.) In
Thin cakes (
Rate of (mention only in
Heb. aghalah; so rendered in
A section of the western wall of the temple area, where the Jews
assemble every Friday afternoon to bewail their desolate
condition (
Cities were surrounded by walls, as distinguished from “unwalled
villages” (
Of the Israelites in the wilderness in consequence of their
rebellious fears to enter the Promised Land (
The record of these wanderings is given in
Questions of an intricate nature have been discussed regarding
the “Wanderings,” but it is enough for us to take the sacred
narrative as it stands, and rest assured that “He led them forth
by the right way” (
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of Israel from first to last presents but few periods of peace.
The Christian life is represented as a warfare, and the
Christian graces are also represented under the figure of pieces
of armour (
A prison (
(
(
The periods into which the time between sunset and sunrise was
divided. They are so called because watchmen relieved each other
at each of these periods. There are frequent references in
Scripture to the duties of watchmen who were appointed to give
notice of the approach of an enemy (
The watches of the night were originally three in number, (1)
“the beginning of the watches” (
(
A phrase employed (not, however, in Scripture) to denote the
water used in the solemn ordeal prescribed by the law of Moses
(
Used in cases of ceremonial cleansings at the consecration of
the Levites (
Used along with the ashes of a red heifer for the ceremonial
cleansing of persons defiled by contact with a dead body (
(
Parts of peace-offerings were so called, because they were waved
by the priests (
Made by melting the combs of bees. Mentioned (
Among the Hebrews children (whom it was customary for the
mothers to nurse,
(Heb. holedh), enumerated among unclean animals (
Weaving was an art practised in very early times (
In the wilderness, the Hebrews practised it (
From the beginning, time was divided into weeks, each consisting
of six days of working and one of rest (
See PENTECOST.
Reduced to English troy-weight, the Hebrew weights were: (1.)
The gerah (
(2.) Bekah (
(3.) Shekel, “a weight,” only in the Old Testament, and
frequently in its original form (
(4.) Ma’neh, “a part” or “portion” (
(5.) Talent of silver (
(6.) Talent of gold (
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A
“beer” was a deep shaft, bored far under the rocky surface by
the art of man, which contained water which percolated through
the strata in its sides. Such wells were those of Jacob and
Beersheba, etc. (see
Sea-ward, i.e., toward the Mediterranean (
The Hebrew word tan (plural, tannin) is so rendered in
The whale tribe are included under the general Hebrew name
tannin (
It is to be noticed of the story of Jonah’s being “three days
and three nights in the whale’s belly,” as recorded in
One of the earliest cultivated grains. It bore the Hebrew name
hittah, and was extensively cultivated in Palestine. There are
various species of wheat. That which Pharaoh saw in his dream
was the Triticum compositum, which bears several ears upon one
stalk (
Parched grains of wheat were used for food in Palestine (
(Heb. galgal; rendered “wheel” in
A symbol of purity (
To be treated with kindness (
The ordinance of marriage was sanctioned in Paradise (
(1.) Heb. midhbar, denoting not a barren desert but a district
or region suitable for pasturing sheep and cattle (
“The wilderness of the sea” (
(2.) Jeshimon, a desert waste (
(3.) ‘Arabah, the name given to the valley from the Dead Sea
to the eastern branch of the Red Sea. In
(4.) Tziyyah, a “dry place” (
(5.) Tohu, a “desolate” place, a place “waste” or “unoccupied”
(
The “wilderness of Judea” (
(1.) Heb. ‘arabim (
(2.) Heb. tzaphtzaphah (
Tristram thinks that by the “willow by the water-courses,” the Nerium oleander, the rose-bay oleander, is meant. He says, “It fringes the Upper Jordan, dipping its wavy crown of red into the spray in the rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a continuous fringe. In many of the streams of Moab it forms a complete screen, which the sun’s rays can never penetrate to evaporate the precious moisture. The wild boar lies safely ensconced under its impervious cover.”
Properly only an opening in a house for the admission of light
and air, covered with lattice-work, which might be opened or
closed (
Blowing from the four quarters of heaven (
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the
same year (
(3.) Hometz. See VINEGAR.
(4.) Hemer,
(5.) ‘Enabh, a grape (
(6.) Mesekh, properly a mixture of wine and water with spices
that increase its stimulating properties (
(7.) Tirosh, properly “must,” translated “wine” (
(8.) Sobhe (root meaning “to drink to excess,” “to suck up,”
“absorb”), found only in
(9.) Shekar, “strong drink,” any intoxicating liquor; from a
root meaning “to drink deeply,” “to be drunken”, a generic term
applied to all fermented liquors, however obtained.
(10.) Yekebh (
(11.) Shemarim (only in plural), “lees” or “dregs” of wine. In
(12.) Mesek, “a mixture,” mixed or spiced wine, not diluted
with water, but mixed with drugs and spices to increase its
strength, or, as some think, mingled with the lees by being
shaken (
In
In addition to wine the Hebrews also made use of what they
called debash, which was obtained by boiling down must to
one-half or one-third of its original bulk. In
Our Lord miraculously supplied wine at the marriage feast in
Cana of Galilee (
A drink-offering of wine was presented with the daily
sacrifice (
Several emphatic warnings are given in the New Testament
against excess in the use of wine (
(
Consisted of two vats or receptacles, (1) a trough (Heb. gath,
Gr. lenos) into which the grapes were thrown and where they were
trodden upon and bruised (
Corn was winnowed, (1.) By being thrown up by a shovel against
the wind. As a rule this was done in the evening or during the
night, when the west wind from the sea was blowing, which was a
moderate breeze and fitted for the purpose. The north wind was
too strong, and the east wind came in gusts. (2.) By the use of
a fan or van, by which the chaff was blown away (
Mentioned in
A moral rather than an intellectual quality. To be “foolish” is
to be godless (
Occurs only in
(
The “witch of En-dor” (
More than one witness was required in criminal cases (
(
A pretender to supernatural knowledge and power, “a knowing
one,” as the original Hebrew word signifies. Such an one was
forbidden on pain of death to practise his deceptions (
Heb. zeeb, frequently referred to in Scripture as an emblem of
treachery and cruelty. Jacob’s prophecy, “Benjamin shall ravin
as a wolf” (
Was “taken out of man” (
The word “woman,” as used in
See FOREST.
(
One of the first material used for making woven cloth (
(
(Gr. Logos), one of the titles of our Lord, found only in the
writings of John (
Entered into by God with Adam as the representative of the human
race (comp.
The old objection against the doctrine of salvation by grace,
that it does away with the necessity of good works, and lowers
the sense of their importance (
The objection has no validity. The gospel of salvation by grace shows that good works are necessary. It is true, unchangeably true, that without holiness no man shall see the Lord. “Neither adulterers, nor thieves, nor covetous, nor drunkards” shall inherit the kingdom of God.
Works are “good” only when, (1) they spring from the principle
of love to God. The moral character of an act is determined by
the moral principle that prompts it. Faith and love in the heart
are the essential elements of all true obedience. Hence good
works only spring from a believing heart, can only be wrought by
one reconciled to God (
Good works are an expression of gratitude in the believer’s
heart (
Good works of the most sincere believers are all imperfect,
yet like their persons they are accepted through the mediation
of Jesus Christ (
(1.) Heb. sas (
(2.) The manna bred worms (tola’im), but on the Sabbath there
was not any worm (rimmah) therein (
These two Hebrew words appear to be interchangeable (
The word is used figuratively in
Heb. la’anah, the Artemisia absinthium of botanists. It is noted
for its intense bitterness (
The name by which the Greeks designated it, absinthion, means “undrinkable.” The absinthe of France is distilled from a species of this plant. The “southernwood” or “old man,” cultivated in cottage gardens on account of its fragrance, is another species of it.
Homage rendered to God which it is sinful (idolatry) to render
to any created being (
(Gr. neocoros = temple-sweeper (
(
The art of writing must have been known in the time of the early
Pharaohs. Moses is commanded “to write for a memorial in a book”
(
“The Old Testament and the discoveries of Oriental archaeology alike tell us that the age of the Exodus was throughout the world of Western Asia an age of literature and books, of readers and writers, and that the cities of Palestine were stored with the contemporaneous records of past events inscribed on imperishable clay. They further tell us that the kinsfolk and neighbours of the Israelites were already acquainted with alphabetic writing, that the wanderers in the desert and the tribes of Edom were in contact with the cultured scribes and traders of Ma’in [Southern Arabia], and that the ‘house of bondage’ from which Israel had escaped was a land where the art of writing was blazoned not only on the temples of the gods, but also on the dwellings of the rich and powerful.”, Sayce. (See DEBIR; PHOENICIA.)
The “Book of the Dead” was a collection of prayers and formulae, by the use of which the souls of the dead were supposed to attain to rest and peace in the next world. It was composed at various periods from the earliest time to the Persian conquest. It affords an interesting glimpse into the religious life and system of belief among the ancient Egyptians. We learn from it that they believed in the existence of one Supreme Being, the immortality of the soul, judgement after death, and the resurrection of the body. It shows, too, a high state of literary activity in Egypt in the time of Moses. It refers to extensive libraries then existing. That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000 books.
When the Hebrews entered Canaan it is evident that the art of
writing was known to the original inhabitants, as appears, e.g.,
from the name of the city Debir having been at first
Kirjath-sepher, i.e., the “city of the book,” or the “book town”
(
The first mention of letter-writing is in the time of David (
Found only in
Heb. shanah, meaning “repetition” or “revolution” (
The Hebrew word rendered “inhabitants” in
(1.) Fitted on the neck of oxen for the purpose of binding to
them the traces by which they might draw the plough, etc. (
(2.) In
These words in the Hebrew are both used figuratively of severe
bondage, or affliction, or subjection (
(3.) In
(
Wanderings; the unloading of tents, so called probably from the
fact of nomads in tents encamping amid the cities and villages
of that region, a place in the north-west of Lake Merom, near
Kedesh, in Naphtali. Here Sisera was slain by Jael, “the wife of
Heber the Kenite,” who had pitched his tent in the “plain [R.V.,
’as far as the oak’] of Zaanaim” (
It has been, however, suggested by some that, following the LXX. and the Talmud, the letter b, which in Hebrew means “in,” should be taken as a part of the word following, and the phrase would then be “unto the oak of Bitzanaim,” a place which has been identified with the ruins of Bessum, about half-way between Tiberias and Mount Tabor.
Place of flocks, mentioned only in
=Zaanaim, (
Terror, one of the “dukes of Edom” (
Gift. (1.) One of David’s valiant men (
(2.) A descendant of Tahath (7:21).
(3.) The son of Shemath. He conspired against Joash, king of
Judah, and slew him (
(4.)
(5.)
(6.)
Wanderer; pure. (1.)
(2.) The father of Baruch, who “earnestly repaired” part of
the wall of Jerusalem (
Gift,
Gift of Jehovah. (1.) An ancestor of Achan (
(2.) A Benjamite (
(3.) Called “the Shiphmite,” one of David’s officers, who had
charge of his vineyards (
(4.) A Levite, one of the sons of Asaph (
Gift of God. (1.) The father of Jashobeam, who was one of
David’s officers (
(2.) An overseer of the priests after the Captivity (
Gift, the son of Nathan, who was “king’s friend” in the court of
Solomon (
(
Pure, one whose “sons” returned with Zerubbabel to Jerusalem
(
Pure, a superintendant of customs; a chief tax-gather
(publicanus) at Jericho (
Mindful. (1.) Father of Shammua, who was one of the spies sent
out by Moses (
(2.) A Merarite Levite (
(3.) A son of Asaph, and chief of one of the courses of
singers as arranged by David (
(4.) Son of Imri (
(5.) A Levite (
(6.) The son of Mattaniah (
Remembered by the Lord. (1.) Son of Jeroboam II., king of
Israel. On the death of his father there was an interregnum of
ten years, at the end of which he succeeded to the throne, which
he occupied only six months, having been put to death by
Shallum, who usurped the throne. “He did that which was evil in
the sight of the Lord, as his fathers had done” (
(2.) The father of Abi, who was the mother of Hezekiah (
(1.) A priest of the course of Abia, the eighth of the
twenty-four courses into which the priests had been originally
divided by David (
While Zacharias ministered at the golden altar of incense in
the holy place, it was announced to him by the angel Gabriel
that his wife Elisabeth, who was also of a priestly family, now
stricken in years, would give birth to a son who was to be
called John, and that he would be the forerunner of the
long-expected Messiah (
(2.) The “son of Barachias,” mentioned as having been slain
between the temple and the altar (
Memorial, a son of Jehiel (
Righteous. (1.) A son of Ahitub, of the line of Eleazer (
(2.) The father of Jerusha, who was wife of King Uzziah, and
mother of King Jotham (
(3.) “The scribe” set over the treasuries of the temple by
Nehemiah along with a priest and a Levite (
(4.) The sons of Baana, one of those who assisted in
rebuilding the wall of Jerusalem (
Little, a place probably east of the Dead Sea, where Joram
discomfited the host of Edom who had revolted from him (
Shady. (1.) One of David’s warriors, called the Ahohite (
(2.) A wood near Shechem, from which Abimelech and his party
brought boughs and “put them to the hold” of Shechem, “and set
the hold on fire” (
Shady, one of the stations of the Israelites in the wilderness
(
One of the two kings of Midian whom the “Lord delivered” into
the hands of Gideon. He was slain afterwards with Zebah (
A race of giants; “a people great, and many, and tall, as the
Anakims” (
Marsh. (1.) A town in the low country or shephelah of Judah,
near Zorah (
(2.) A town in the hill country of Judah, some 10 miles to the
south-west of Hebron (
The name which Pharaoh gave to Joseph when he raised him to the
rank of prime minister or grand vizier of the kingdom (
Smelting-shop, “a workshop for the refining and smelting of
metals”, a small Phoenician town, now Surafend, about a mile
from the coast, almost midway on the road between Tyre and
Sidon. Here Elijah sojourned with a poor widow during the “great
famine,” when the “heaven was shut up three years and six
months” (
When the Hebrews crossed the Jordan, as soon as the feet of the
priests were dipped in the water, the flow of the stream was
arrested. The point of arrest was the “city of Adam beside
Zaretan,” probably near Succoth, at the mouth of the Jabbok,
some 30 miles up the river from where the people were encamped.
There the water “stood and rose upon an heap.” Thus the whole
space of 30 miles of the river-bed was dry, that the tribes
might pass over (
The splendour of the dawn, a city “in the mount of the valley”
(
A place near Succoth, in the plain of the Jordan, “in the clay
ground,” near which Hiram cast the brazen utensils for the
temple (
A sprout,
Id., one whose descendants returned from the Captivity with
Zerubbabel (
Plenty, a descendant of Judah (
An earnest temper; may be enlightened (
A sect of Jews which originated with Judas the Gaulonite (
Gift of Jehovah. (1.) A son of Asahel, Joab’s brother (
(2.) A Levite who took part as one of the teachers in the
system of national education instituted by Jehoshaphat (
(3.) The son of Ishmael, “the ruler of the house of Judah in
all the king’s matters” (
(4.) A son of Beriah (
(5.) A Korhite porter of the Lord’s house (
Man-killer, or sacrifice, one of the two kings who led the vast
host of the Midianites who invaded the land of Israel, and over
whom Gideon gained a great and decisive victory (
(
A Galilean fisherman, the husband of Salome (q.v.), and the
father of James and John, two of our Lord’s disciples (
Gazelles or roes. (1.) One of the “five cities of the plain” of
Sodom, generally coupled with Admah (
(2.) A valley or rugged glen somewhere near Gibeah in Benjamin
(
(3.) A place mentioned only in
Given, the wife of Josiah and mother of Jehoiakim (
Habitation, the governor of Shechem under Abimelech (
The designation of Elon, the judge who belonged to the tribe of
Zebulun (
Dwelling, the sixth and youngest son of Jacob and Leah (
In Galilee, to the north of Issachar and south of Asher and
Naphtali (
Numbered at Sinai (
In Deborah’s song the words, “Out of Zebulun they that handle
the pen of the writer” (
Jehovah is renowned or remembered. (1.) A prophet of Judah, the
eleventh of the twelve minor prophets. Like Ezekiel, he was of
priestly extraction. He describes himself (1:1) as “the son of
Berechiah.” In
His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a preface (1:1-6), which recalls the nation’s past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds. The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God’s Christ.
Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God’s presence and blessing.
The second part of the book (ch. 9-14) bears no date. It is probable that a considerable interval separates it from the first part. It consists of two burdens.
The first burden (ch. 9-11) gives an outline of the course of God’s providential dealings with his people down to the time of the Advent.
The second burden (ch. 12-14) points out the glories that await Israel in “the latter day”, the final conflict and triumph of God’s kingdom.
(2.) The son or grandson of Jehoiada, the high priest in the
times of Ahaziah and Joash. After the death of Jehoiada he
boldly condemned both the king and the people for their
rebellion against God (
(3.) A prophet, who had “understanding in the seeing of God,”
in the time of Uzziah, who was much indebted to him for his wise
counsel (
Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.
(4.) One of the chiefs of the tribe of Reuben (
(5.) One of the porters of the tabernacle (
(6.)
(7.) A Levite who assisted at the bringing up of the ark from
the house of Obededom (
(8.) A Kohathite Levite (
(9.) A Merarite Levite (
(10.) The father of Iddo (
(11.) One who assisted in teaching the law to the people in
the time of Jehoshaphat (
(12.) A Levite of the sons of Asaph (
(13.) One of Jehoshaphat’s sons (
(14.) The father of Abijah, who was the mother of Hezekiah (
(15.) One of the sons of Asaph (
(16.) One of the “rulers of the house of God” (
(17.) A chief of the people in the time of Ezra, who consulted
him about the return from captivity (
(18.)
(19.)
(20.)
(21.)
Side; sloping place, a town in the north of Palestine, near
Hamath (
Righteousness of Jehovah. (1.) The last king of Judah. He was
the third son of Josiah, and his mother’s name was Hamutal, the
daughter of Jeremiah of Libnah, and hence he was the brother of
Jehoahaz (
After the fall of Jerusalem, Nebuzaraddan was sent to carry
out its complete destruction. The city was razed to the ground.
Only a small number of vinedressers and husbandmen were
permitted to remain in the land (
(2.) The son of Chenaanah, a false prophet in the days of Ahab
(
(3.) The son of Hananiah, a prince of Judah in the days of
Jehoiakim (
The wolf, one of the two leaders of the great Midianite host
which invaded Israel and was utterly routed by Gideon. The
division of that host, which attempted to escape across the
Jordan, under Oreb and Zeeb, was overtaken by the Ephraimites,
who, in a great battle, completely vanquished them, their
leaders being taken and slain (
Slope; side, a town in Benjamin, where Saul and his son Jonathan
were buried (
Cleft, an Ammonite; one of David’s valiant men (
First-born, of the tribe of Manasseh, and of the family of
Gilead; died in the wilderness. Having left no sons, his
daughters, concerned lest their father’s name should be “done
away from among his family,” made an appeal to Moses, who, by
divine direction, appointed it as “a statute of judgment” in
Israel that daughters should inherit their father’s portion when
no sons were left (
(1.) A town of Benjamin (
(2.) A mount in the highlands of Ephraim, to the north of
Jerusalem (
The designation of one of the Phoenician tribes (
Vine-dresser, a Benjamite; one of the sons of Becher (
A disciple called “the lawyer,” whom Paul wished Titus to bring
with him (
Jehovah has concealed, or Jehovah of darkness. (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of:
(a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.
(b) The description of the judgment (1:7-18).
(c) An exhortation to seek God while there is still time (2:1-3).
(d) The announcement of judgment on the heathen (2:4-15).
(e) The hopeless misery of Jerusalem (3:1-7).
(f) The promise of salvation (3:8-20).
(2.) The son of Maaseiah, the “second priest” in the reign of
Zedekiah, often mentioned in Jeremiah as having been sent from
the king to inquire (
(3.) A Kohathite ancestor of the prophet Samuel (
(4.) The father of Josiah, the priest who dwelt in Jerusalem
when Darius issued the decree that the temple should be rebuilt
(
Beacon; watch-tower, a Canaanite town; called also Hormah
(q.v.),
A valley in the west of Judah, near Mareshah; the scene of Asa’s
conflict with Zerah the Ethiopian (
Sunrise. (1.) An “Ethiopian,” probably Osorkon II., the
successor of Shishak on the throne of Egypt. With an enormous
army, the largest we read of in Scripture, he invaded the
kingdom of Judah in the days of Asa (
(2.) A son of Tamar (
(3.) A Gershonite Levite (
=Zared, luxuriance; willow bush, a brook or valley communicating
with the Dead Sea near its southern extremity (
The fortress, a city on the north of Mount Ephraim; the
birthplace of Jeroboam (
A place in the plain of Jordan; the same as Zarthan (
(
Star of Venus, the wife of Haman, whom she instigated to prepare
a gallows for Mordecai (
Stricken, mother of Jeroboam, the first king of the ten tribes
(
The seed of Babylon, the son of Salathiel or Shealtiel (
Stricken of the Lord, David’s sister, and the mother of Abishai,
Joab, and Asahel (
Olive planter, a Levite (
A Benjamite (
Fear, a Gadite (
Post; statue, “a servant of the house of Saul” (
Robber; or dyed. (1.) A Hivite (
(2.) A Horite, and son of Seir (
Gazelle, a Benjamite (
The mother of King Joash (
Remembered; illustrious. (1.) A Benjamite chief (
(2.) Another of the same tribe (
Sides, a town of Naphtali (
The Lord is righteous, one who sealed the covenant with Nehemiah
(
A fishery, a town on the Mediterranean coast, about 25 miles
north of Tyre. It received its name from the “first-born” of
Canaan, the grandson of Noah (
This city is now a town of 10,000 inhabitants, with remains of walls built in the twelfth century A.D. In 1855, the sarcophagus of Eshmanezer was discovered. From a Phoenician inscription on its lid, it appears that he was a “king of the Sidonians,” probably in the third century B.C., and that his mother was a priestess of Ashtoreth, “the goddess of the Sidonians.” In this inscription Baal is mentioned as the chief god of the Sidonians.
Brightness; splendour; i.e., “the flower month,” mentioned only
in
Drought. (1.) The name of a family of Nethinim (
A town in the Negeb, or south country of Judah (
Shadow, one of the wives of Lamech, of the line of Cain, and
mother of Tubal-cain (
Drooping, Leah’s handmaid, and the mother of Gad and Asher (
Shadow (i.e., protection) of Jehovah. (1.) A Benjamite (
Mischief. (1.) A Gershonite Levite (
(2.) Another Gershonite Levite (
(3.) The father of Joah (
Vine-dressers; celebrated, one of the sons of Abraham by Keturah
(
Praise-worthy. (1.) A son of Salu, slain by Phinehas, the son of
Eleazar, because of his wickedness in bringing a Midianitish
woman into his tent (
(2.) Murdered Elah at Tirzah, and succeeded him on the throne
of Israel (
A low palm-tree, the south-eastern corner of the desert et-Tih,
the wilderness of Paran, between the Gulf of Akabah and the head
of the Wady Guraiyeh (
Ornament, one of the sons of Shimei (
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (
In the New Testament (see SION) it is used sometimes
to denote the Church of God (
Littleness, a city in the mountains of Judah (
Flowing. (1.) A son of Jehaleleel (
(2.) A city in the south of Judah (
(3.) A city in the mountains of Judah (
A descendant of Judah (
Sweet odour, a city on the northern border of Palestine (
A little bird, the father of Balak, king of Moab (
A female bird. Reuel’s daughter, who became the wife of Moses
(
The Lord protects, a Levite, son of Uzziel (
Projecting; a flower, a cleft or pass, probably that near
En-gedi, which leads up from the Dead Sea (
Splendour; abundance. (1.) A Simeonite prince (
(2.) A son of Rehoboam (
A Gershonite Levite (
(Old Egypt. Sant= “stronghold,” the modern San). A city on the
Tanitic branch of the Nile, called by the Greeks Tanis. It was
built seven years after Hebron in Palestine (
This city was also called “the Field of Zoan” (
Small, a town on the east or south-east of the Dead Sea, to
which Lot and his daughters fled from Sodom (
=Aram-Zobah, (
Brightness. (1.) The father of Ephron the Hittite (
(2.) One of the sons of Simeon (
The serpent-stone, a rocky plateau near the centre of the
village of Siloam, and near the fountain of En-rogel, to which
the women of the village resort for water (
Zoheleth projects into or slightly over-hangs the Kidron valley. It is now called ez-Zehwell or Zahweileh.
Snatching (?), one of the sons of Ishi (
Spreading out, a son of Helem (
Chirping, one of Job’s friends who came to condole with him in
his distress (
Field of watchers, a place in Moab on the range of Pisgah (
Place of wasps, a town in the low country of Judah, afterwards
given to Dan (
Honeycomb, a Kohathite Levite, ancestor of Elkanah and Samuel (
(
Rock. (1.) One of the five Midianite kings whom the Israelites
defeated and put to death (
(2.) A Benjamite (
Rock of God, chief of the family of the Merarites (
Rock of the Almighty, the father of Shelumiel, who was chief of
the tribe of Simeon when Israel was encamped at Sinai (
Restless; sprouting, were smitten “in Ham” by Chedorlaomer and
his allies (
Genesis
1:1 1:1 1:1 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:5 1:6 1:7 1:10 1:11 1:11 1:12 1:12 1:14 1:14 1:14-16 1:14-18 1:14-18 1:21 1:21 1:22 1:26 1:26 1:26 1:26 1:27 1:27 1:27 1:28 1:29 1:29 1:30 2 2 2 2:1 2:1 2:2 2:2 2:2 2:3 2:3 2:4 2:4 2:5 2:7 2:7 2:7 2:8 2:8 2:8-17 2:9 2:9 2:10 2:10 2:11 2:11 2:11 2:12 2:12 2:13 2:13 2:13 2:14 2:14 2:14 2:15 2:16 2:17 2:18-20 2:18-24 2:19 2:21 2:21 2:22 2:23 2:24 2:25 3 3 3 3:1-6 3:7 3:7 3:7 3:8 3:8 3:12 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:18 3:18 3:18 3:19 3:20 3:21 3:21 3:21 3:22 3:24 4 4 4 4:1 4:1 4:1-16 4:2 4:3 4:3 4:3 4:3-5 4:4 4:4 4:4 4:4 4:4 4:8 4:8 4:9 4:10 4:12 4:12 4:12 4:14 4:15 4:15 4:16 4:17 4:17 4:18 4:18 4:18 4:18-24 4:19 4:19 4:19 4:19 4:20 4:20 4:20 4:20 4:21 4:21 4:21 4:21 4:21 4:21 4:22 4:22 4:22 4:22 4:22 4:22 4:23 4:24 4:25 4:26 4:26 5:2 5:3 5:3 5:4 5:6-11 5:9-14 5:12-17 5:15-20 5:21 5:21-27 5:22 5:22-24 5:24 5:25-29 5:25-31 5:29 5:32 5:32 5:32 5:32 5:32 6 6:2 6:2 6:3 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:5 6:6 6:7 6:8 6:10 6:10 6:12 6:13 6:14 6:14 6:14-16 7 7 7 7:1-10 7:2 7:2 7:2 7:2 7:3 7:3 7:6 7:8 7:11 7:11 7:11-17 7:12 7:13 7:13 7:16 7:18-24 7:23 8:1-4 8:3 8:4 8:4 8:4 8:5 8:6-9 8:7 8:8 8:10 8:10 8:11 8:11 8:11 8:12 8:13 8:14-19 8:20 8:20 8:20 8:20 8:20 8:20 8:21 8:21 8:21-9:17 8:22 9 9 9:2 9:2-5 9:4 9:5 9:5 9:5 9:6 9:9 9:9-17 9:11 9:12 9:12-17 9:20 9:20 9:20 9:21 9:21 9:21 9:21 9:25 9:26 9:27 9:27 9:27 9:27 9:27 10 10 10 10 10 10:2 10:2 10:2 10:2 10:2 10:2 10:2 10:2 10:2 10:2 10:2-5 10:2-5 10:3 10:3 10:3 10:3 10:4 10:4 10:4 10:4 10:4 10:5 10:5 10:6 10:6 10:6 10:6 10:6 10:6 10:7 10:7 10:7 10:7 10:7 10:7 10:7 10:7 10:7-10 10:8 10:8-10 10:9 10:10 10:10 10:10 10:10 10:10 10:11 10:11 10:11 10:11 10:11 10:12 10:12 10:13 10:13 10:13 10:13 10:13 10:13 10:14 10:14 10:14 10:15 10:15 10:16 10:16 10:17 10:17 10:17 10:17 10:18 10:18 10:19 10:19 10:19 10:19 10:19 10:19 10:19 10:19 10:19 10:20 10:21 10:22 10:22 10:22 10:22 10:22 10:22 10:23 10:23 10:23 10:24 10:24 10:25 10:25 10:26 10:26 10:27 10:27 10:28 10:28 10:28 10:28 10:29 10:29 10:29 10:30 10:30 10:31 11 11:1-6 11:1-8 11:1-9 11:2 11:3 11:3 11:3 11:3 11:3 11:3 11:3 11:3 11:4 11:9 11:9 11:10-13 11:10-26 11:14 11:16 11:20-23 11:22-25 11:24-32 11:26 11:26 11:27 11:27 11:27 11:27 11:27-32 11:28 11:29 11:29 11:30 11:30 11:31 11:31 11:31 11:31 11:31 11:32 11:32 12 12:1 12:1-3 12:1-3 12:2 12:2 12:3 12:4 12:5 12:6 12:6 12:6 12:6 12:6 12:6 12:6 12:6 12:6 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:8 12:8 12:8 12:8 12:9 12:10 12:10-20 12:12 12:13 12:16 12:16 12:16 12:16 12:16 12:16 12:16 12:16 12:18 13 13:1 13:2 13:2 13:2 13:3 13:3 13:4 13:4 13:5 13:5 13:8 13:10 13:10 13:10 13:10-12 13:14 13:14 13:16 13:18 13:18 13:18 13:18 13:18 13:18 13:18 14 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1-9 14:1-16 14:2 14:2 14:2 14:2 14:2 14:2 14:3 14:3 14:3 14:4 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:6 14:6 14:6 14:6 14:6 14:6 14:7 14:7 14:7 14:7 14:7 14:7 14:8 14:8 14:8 14:9 14:9 14:10 14:10 14:10 14:13 14:13 14:13 14:13 14:13 14:13 14:13 14:13 14:14-16 14:15 14:15 14:15 14:15 14:16 14:17 14:17 14:17 14:17 14:17 14:18 14:18 14:18 14:18 14:18 14:18-20 14:18-20 14:20 14:21 14:22 14:22 14:24 14:24 14:24 15 15 15:1 15:1 15:2 15:3 15:5 15:9 15:9 15:9 15:9 15:9 15:9-11 15:10 15:10 15:10 15:13 15:13-16 15:15 15:16 15:17 15:17 15:17 15:18 15:18 15:18 15:18-21 15:19 15:19 15:20 15:20 15:21 15:21 16 16 16:1 16:1 16:1-4 16:2 16:5 16:5 16:5 16:6 16:6 16:7 16:7 16:7-14 16:8 16:10 16:11 16:12 16:12 16:14 16:15 17 17 17 17:2 17:3 17:4 17:4-6 17:5 17:7 17:8 17:9 17:10 17:10 17:10 17:10-12 17:11 17:15 17:18 17:20 17:23 18 18:1 18:1 18:2 18:2 18:2-6 18:3 18:6 18:6 18:6 18:6 18:6 18:6 18:6 18:6 18:6 18:6-8 18:7 18:8 18:8 18:17-33 18:18 18:20 18:22 19 19:1 19:1 19:1-20 19:1-28 19:3 19:3 19:7 19:10 19:14 19:17 19:19 19:19 19:20 19:22 19:23 19:23 19:24 19:24 19:24 19:25 19:25 19:25 19:26 19:28 19:28 19:28 19:29 19:30 19:30 19:37 19:37 19:38 19:38 19:38 19:38 20 20:1 20:1 20:1 20:1-18 20:2 20:3-7 20:5 20:6 20:6 20:7 20:12 20:12 20:14 20:15 20:16 20:16 20:16 20:16 21:1-3 21:8 21:8 21:8 21:8 21:9 21:9-21 21:10 21:10 21:12 21:12 21:14 21:14 21:14 21:14 21:14 21:14-16 21:15 21:18 21:19 21:19 21:19 21:20 21:20 21:20 21:21 21:21 21:21 21:22 21:22-34 21:25 21:27 21:30 21:31 21:31 21:32 21:32 21:32 21:33 21:33 21:33 21:34 22 22 22 22:1-14 22:1-18 22:2 22:2 22:3 22:6 22:7 22:8 22:9 22:9 22:10 22:13 22:14 22:17 22:18 22:18 22:19 22:21 22:21 22:21 22:21 22:21 22:21-24 22:22 22:22 22:22 22:23 22:23 22:24 23 23 23 23:2 23:2 23:2 23:2 23:2 23:2 23:3 23:3 23:4 23:5 23:7 23:7 23:7 23:8 23:8-17 23:9 23:10 23:13 23:15 23:15 23:16 23:16 23:16 23:16 23:17 23:17 23:17-20 23:18 23:19 23:19 23:19 23:19 23:20 23:20 23:20 23:20 24 24 24 24 24 24:2 24:2 24:2-28 24:3 24:7 24:7 24:10 24:10 24:10 24:10 24:10 24:10 24:10 24:10-20 24:11 24:14 24:14 24:15 24:15 24:15 24:15-20 24:22 24:22 24:22 24:24 24:26 24:27 24:30 24:35 24:35 24:36 24:40 24:47 24:47 24:47 24:47 24:48 24:51 24:52 24:53 24:59 24:60 24:63 24:63-67 24:64 24:64 24:65 24:65 24:67 25:1-6 25:2 25:2 25:2 25:2 25:2 25:2 25:2 25:3 25:3 25:3 25:4 25:4 25:5 25:6 25:6 25:7-10 25:9 25:9 25:9 25:9 25:9 25:9 25:9 25:10 25:13 25:13 25:13 25:13 25:13 25:14 25:14 25:14 25:15 25:15 25:15 25:15 25:15 25:15 25:16 25:17 25:18 25:18 25:20 25:20 25:20 25:20 25:21 25:23 25:25 25:25 25:25 25:26 25:27 25:29 25:29-34 25:29-34 25:30 25:30 25:30 25:31 25:33 25:34 25:34 25:34 25:34 26:1 26:1 26:1 26:1 26:1-22 26:12 26:12 26:12 26:14 26:14 26:17 26:17 26:19 26:20 26:21 26:22 26:25 26:26-31 26:30 26:31-33 26:34 26:34 26:34 26:34 26:34 26:34 26:35 27 27 27:1 27:1 27:3 27:3 27:3 27:3 27:3 27:3 27:3 27:3 27:4 27:4 27:4 27:4 27:9 27:9 27:9 27:9 27:10 27:14 27:14 27:17 27:17 27:26 27:26 27:27 27:28 27:28 27:28 27:28 27:28 27:29 27:34 27:36 27:36 27:37 27:38 28 28:2 28:5-7 28:6 28:8 28:8 28:9 28:9 28:9 28:9 28:9 28:9 28:11 28:12 28:12 28:12 28:14 28:18 28:18 28:18 28:18 28:18 28:18 28:19 28:19 29:2 29:2 29:3 29:6 29:6 29:9 29:9 29:13 29:15 29:16 29:18 29:20 29:22 29:22 29:22 29:23 29:23-30 29:28 29:29 29:31 29:32 29:33 29:34 29:35 30 30:1 30:1-23 30:2 30:3-8 30:6 30:8 30:9-13 30:11-13 30:13 30:14-16 30:14-16 30:18 30:20 30:20 30:21 30:22-24 30:23 30:24 30:24 30:32 30:35 30:35 30:37 30:37 30:37 30:37 30:37 30:38 30:41 30:43 30:43 31 31 31:1 31:4 31:10 31:10 31:10 31:10 31:12 31:12 31:12 31:13 31:17 31:18 31:19 31:19 31:20 31:21 31:21 31:23 31:24 31:25 31:25 31:27 31:27 31:27 31:27 31:27 31:28 31:28 31:38 31:40 31:40 31:40 31:42 31:44-48 31:45 31:46 31:47 31:47 31:48 31:48 31:49 31:49 31:50 31:52 31:53 31:55 31:55 31:55 31:55 32:1 32:2 32:3 32:3 32:3 32:10 32:13-15 32:14 32:14 32:14 32:15 32:15 32:17 32:22 32:22 32:23 32:24 32:24-30 32:24-32 32:28 32:30 32:30 32:31 33:1-4 33:3 33:4 33:4 33:14 33:16 33:17 33:17 33:18 33:18 33:18 33:18-20 33:19 33:19 33:19 33:19 33:19 33:19 33:19 33:19 33:19 33:19 33:19 33:20 34 34 34:2 34:7 34:11 34:12 34:12 34:12 34:20 34:25-31 34:28 34:30 34:31 35:4 35:4 35:4 35:4 35:4 35:4 35:4 35:5 35:6 35:7 35:8 35:8 35:8 35:8 35:8 35:9 35:14 35:16 35:16 35:18 35:19 35:19 35:20 35:20 35:21 35:21 35:21 35:22 35:27 35:29 35:29 36 36 36 36:2 36:2 36:2 36:2 36:3 36:3 36:3 36:4 36:4 36:4 36:4 36:5 36:5 36:10 36:10 36:11 36:11 36:11 36:11 36:11-15 36:12 36:13 36:13 36:13 36:13 36:14 36:14 36:14 36:15 36:15 36:15-43 36:16 36:16 36:16 36:17 36:17 36:17 36:18 36:18 36:20 36:20 36:20 36:20 36:20-30 36:20-30 36:21 36:21 36:23 36:24 36:24 36:27 36:27 36:28 36:28 36:28 36:29 36:29 36:30 36:32 36:32 36:32 36:33 36:33 36:33 36:34 36:35 36:35 36:36 36:37 36:37 36:38 36:38 36:38 36:39 36:39 36:39 36:39 36:39 36:39 36:40 36:40 36:41 36:42 36:42 36:42 36:43 37:3 37:3 37:3 37:3 37:4 37:7 37:7 37:7 37:7 37:9 37:17 37:23 37:24 37:24 37:25 37:25 37:25 37:25 37:25 37:25 37:25 37:25 37:26 37:27 37:27 37:28 37:28 37:28 37:28 37:28 37:29 37:29 37:31 37:34 37:34 37:34 37:34 37:35 37:36 37:36 37:36 37:36 37:36 37:36 38:1 38:2 38:4-10 38:5 38:5 38:5 38:5 38:6 38:6 38:8 38:11 38:12 38:12 38:12 38:13 38:14 38:14 38:14 38:15 38:17 38:17 38:17-20 38:18 38:18 38:18 38:18 38:20 38:20 38:21 38:25 38:25 38:28 38:28 38:29 38:29 38:30 38:30 39 39:1 39:1 39:1 39:1 39:1 39:14 39:14 39:17 39:20 39:20-23 40:1-13 40:1-21 40:2 40:3 40:3 40:4 40:11 40:15 40:15 40:16 40:16 40:17 40:17-19 40:19 40:20 40:20 40:20 40:21 41 41 41 41:1 41:1-3 41:2 41:2 41:2 41:2 41:5 41:6 41:9 41:9 41:9 41:10 41:10 41:14 41:14 41:18 41:18 41:25-32 41:34 41:35 41:42 41:42 41:42 41:42 41:42 41:43 41:45 41:45 41:45 41:45 41:45 41:46 41:49 41:50 41:50 41:51 41:52 41:52 41:56 41:57 42 42:1 42:2 42:6 42:19 42:19 42:25 42:25 42:26 42:35 42:38 42:38 43:3-10 43:11 43:11 43:11 43:11 43:11 43:11 43:11 43:11 43:16 43:16 43:28 43:28 43:32 43:32 43:32 43:33 43:34 43:34 43:34 44:2 44:2-17 44:5 44:12 44:14 44:16 44:16-34 44:21 44:29 44:31 45:5 45:6 45:6 45:8 45:10 45:13 45:15 45:17 45:17-25 45:18 45:19 45:19 45:21 45:22 45:22 45:22 45:23 45:27 46:1-6 46:8 46:9 46:9 46:9 46:9 46:10 46:10 46:10 46:10 46:11 46:11 46:11 46:12 46:12 46:13 46:13 46:13 46:14 46:14 46:15 46:16 46:16 46:17 46:17 46:17 46:18 46:20 46:21 46:21 46:21 46:24 46:24 46:28 46:28 46:29 46:29 46:31 46:34 46:34 47:1-11 47:3 47:3 47:5 47:5 47:6 47:6 47:6 47:6 47:6 47:6 47:11 47:11 47:17 47:24 47:27 47:28 47:29 47:29-31 47:31 48 48:1 48:2 48:7 48:7 48:10 48:22 48:22 48:22 49:2 49:3 49:3 49:4 49:4 49:5-7 49:5-7 49:6 49:7 49:8-12 49:9 49:9 49:9 49:10 49:10 49:10 49:11 49:11 49:11 49:12 49:12 49:13 49:14 49:14 49:14 49:15 49:17 49:17 49:21 49:21 49:22 49:23 49:24 49:26 49:27 49:27 49:27 49:29 49:30 49:31 49:31 49:31 49:33 49:33 50:1 50:1-14 50:2 50:3 50:3 50:4-11 50:5 50:7 50:10 50:10 50:11 50:11 50:13 50:13 50:20 50:20 50:23 50:23 50:25 50:26 50:26 50:26 50:26 50:26
Exodus
1 1:2 1:3 1:4 1:5 1:7 1:7 1:8 1:8 1:8-22 1:10-22 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15-19 1:15-21 1:19 1:22 1:22 2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4-10 2:5 2:5 2:7 2:7 2:7-9 2:9 2:10 2:10 2:10 2:11 2:11 2:14 2:15 2:15 2:15-21 2:16 2:16 2:16 2:16 2:18 2:18 2:21 2:21 2:21 2:22 2:23 2:25 3 3 3:1 3:1 3:2 3:2 3:2 3:4 3:5 3:6 3:6 3:6 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:14 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:22 4:3 4:11 4:14 4:18 4:20 4:22 4:22 4:24 4:24-26 4:25 4:27 4:27-30 4:31 5:3 5:7-18 5:18 6:2 6:3 6:3 6:3 6:6 6:6 6:12 6:14 6:14 6:15 6:16 6:16 6:16 6:16 6:16-20 6:17 6:17 6:18 6:18 6:18 6:18 6:18 6:18 6:19 6:19 6:20 6:20 6:20 6:20 6:21 6:21 6:22 6:22 6:23 6:23 6:23 6:23 6:23 6:23 6:23 6:24 6:24 6:24 6:25 6:25 6:25 6:30 7:1 7:1 7:9 7:9 7:11 7:13 7:14-25 7:22 8:1-15 8:2-14 8:3 8:3 8:3 8:7 8:12 8:13 8:16 8:16-18 8:16-19 8:18 8:21-24 8:21-31 8:26 8:30 8:31 9:1-7 9:3 9:3 9:8-12 9:9 9:9 9:9 9:10 9:10 9:11 9:13-33 9:14 9:16 9:19 9:23 9:25 9:31 9:31 9:31 9:31 9:32 9:32 9:33 10:1-19 10:5 10:12-15 10:15 10:15 10:19 10:21 10:21-29 10:25 10:26 11:1-8 11:2 11:4 11:5 12 12 12:2-10 12:3 12:3-27 12:5 12:5 12:7 12:8 12:8 12:8 12:8 12:9 12:12 12:13 12:15 12:15 12:15 12:15-20 12:16 12:16 12:19 12:19 12:19 12:19 12:19 12:21 12:22 12:22 12:22 12:22 12:23 12:23 12:23 12:27 12:27 12:29 12:30 12:34 12:34 12:34 12:34 12:35 12:35 12:35 12:36 12:36 12:36 12:37 12:37 12:37 12:37 12:37 12:37 12:37 12:37 12:37-19 12:38 12:38 12:39 12:40 12:40 12:40 12:40 12:41 12:46 12:48 12:48 12:48 12:49 12:51 13:1-10 13:2 13:2 13:4 13:5 13:5 13:5 13:7 13:9 13:10 13:11-21 13:12 13:12 13:12-15 13:13 13:15 13:16 13:16 13:17 13:18 13:18 13:18 13:18 13:20 13:20 13:20 13:21 13:22 14 14:2 14:2 14:2 14:2 14:2 14:7 14:7 14:7 14:9 14:9 14:9 14:13 14:16 14:16 14:17 14:19 14:19 14:20 14:21 14:22-31 14:24 14:24 14:27 14:28 15 15 15 15 15:1-9 15:1-21 15:4 15:4 15:4 15:4 15:7 15:11 15:14 15:14 15:14-16 15:15 15:15 15:16 15:17 15:20 15:20 15:20 15:20 15:20 15:20 15:20 15:20 15:22 15:22 15:22 15:23 15:24 15:27 15:27 16:1 16:1 16:1 16:3 16:4-36 16:10 16:11-13 16:12 16:13 16:13 16:14 16:15-35 16:16 16:16-18 16:20 16:22 16:23 16:23 16:23 16:23 16:24 16:29 16:29 16:31 16:31 16:31 16:31 16:31 16:32 16:33 16:33 16:33 16:36 16:36 16:36 17:1 17:1-7 17:5 17:6 17:7 17:7 17:8 17:8 17:8 17:8-13 17:8-13 17:8-16 17:8-16 17:9 17:10-12 17:11 17:11 17:13 17:13 17:14 17:14 17:14 17:14 17:15 17:15 18 18:3 18:4 18:4 18:5 18:7 18:8 18:13-26 18:21 18:22 18:27 19:1 19:2 19:2 19:3-30 19:4 19:7 19:8 19:9 19:10-25 19:13 19:16 19:22 19:24 19:24 20:1 20:3-17 20:5 20:6 20:8-11 20:10 20:10 20:10 20:10 20:10 20:15 20:21 20:22-23:33 20:24 20:24 20:25 20:26 21 21:1 21:2 21:2-4 21:6 21:6 21:7 21:7 21:7-9 21:8 21:10 21:12 21:12-14 21:13 21:14 21:15-17 21:16 21:17 21:20 21:21 21:24 21:26 21:27 21:30 21:32 21:33 21:34 22:1 22:1-4 22:5 22:16 22:16 22:17 22:17 22:18 22:18 22:20 22:21 22:21 22:22 22:23 22:25 22:25-27 22:26 22:26 22:26 22:26 22:27 22:27 22:27 22:27 22:27 22:29 22:29 22:30 22:31 23:5 23:8 23:8 23:9 23:9 23:10 23:10 23:11 23:11 23:11 23:11 23:11 23:12 23:12 23:12 23:15 23:15 23:15 23:16 23:16 23:16 23:16 23:19 23:19 23:19 23:19 23:20 23:21 23:23 23:24 23:28 23:28 23:29 23:31 23:31 23:31 23:31 23:32 23:32 23:32 23:33 24:1 24:1 24:1 24:3 24:4 24:4 24:4 24:4 24:5-8 24:6 24:6 24:7 24:7 24:7 24:8 24:8 24:9 24:9-11 24:10 24:12 24:13 24:13 24:14 24:18 24:18 25 25:4 25:4 25:5 25:5 25:5 25:5 25:6 25:6 25:7 25:8 25:8 25:9 25:9 25:10 25:10-16 25:10-22 25:11 25:13 25:16 25:17 25:17 25:17-20 25:21 25:22 25:22 25:22 25:22 25:22 25:23 25:23-29 25:25 25:28 25:29 25:29 25:30 25:30 25:31 25:31-36 25:31-40 25:33 25:33 25:34 25:34 25:37 25:38 25:38 25:39 26:1 26:1 26:1 26:1 26:1 26:1 26:1 26:1 26:1-6 26:1-13 26:2 26:4 26:4 26:5 26:6 26:7 26:7 26:7-11 26:8 26:8 26:10 26:11 26:11 26:14 26:14 26:15 26:19 26:22 26:26 26:31 26:31 26:31 26:31 26:31 26:31 26:31 26:31-33 26:31-35 26:32 26:33 26:33 26:36 26:36 26:36 26:36 26:36 26:36 26:36 26:37 27:1-8 27:2 27:3 27:3 27:3 27:3 27:3 27:3 27:4 27:9 27:9 27:9-18 27:9-19 27:10 27:11 27:17 27:17 27:18 27:19 27:20 27:20 27:20 27:20 27:20 27:20 27:21 27:21 28 28 28:1 28:1 28:1 28:4 28:4 28:4 28:4 28:4 28:5 28:5 28:5-8 28:6 28:6 28:6 28:6-12 28:6-14 28:8 28:8 28:9-11 28:9-12 28:9-36 28:11 28:11 28:15 28:15-29 28:17 28:17 28:17 28:17 28:18 28:18 28:18 28:18 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:21 28:21 28:25-28 28:28 28:28 28:29 28:30 28:31 28:31 28:31 28:31 28:31 28:31 28:32 28:32 28:33 28:33 28:33 28:34 28:34 28:35 28:36 28:37 28:37 28:38 28:39 28:39 28:39 28:39 28:40 28:40 28:40 28:40-43 28:41 28:42 28:42 29 29:1 29:2 29:2 29:2 29:2 29:3 29:5 29:6 29:7 29:7 29:9 29:10-14 29:12 29:13 29:13 29:13 29:13-22 29:13-22 29:14 29:18 29:22 29:22 29:22 29:22 29:23 29:23 29:23 29:24 29:26 29:27 29:27 29:29 29:29 29:30 29:36 29:38 29:38-42 29:38-42 29:38-42 29:40 29:40 29:40 29:40 29:40 29:40 29:41 29:41 29:42 29:42 29:42 29:42 29:43 29:43 29:43 30 30:1-6 30:1-9 30:1-10 30:6 30:6 30:7 30:7-9 30:8 30:9 30:11-16 30:12 30:13 30:13 30:13 30:13 30:13 30:13-15 30:15 30:15 30:17-21 30:18 30:18 30:18-21 30:23 30:23 30:23 30:23 30:24 30:25 30:25 30:26 30:28 30:28 30:34 30:34 30:34 30:34 30:34-36 30:35 30:35-37 31:2 31:2 31:2 31:2 31:5 31:6 31:7 31:12 31:16 32 32:2 32:4 32:4 32:4 32:4 32:4 32:7-10 32:8 32:8 32:11 32:17 32:19 32:20 32:20 32:25 32:26 32:26 32:27 32:27 32:30 32:30-34 32:32 33:3 33:4 33:4 33:6 33:7 33:9 33:9 33:9-11 33:10 33:11 33:11 33:11 33:14 33:15 33:19 33:19 33:22 34:6 34:6 34:7 34:7 34:7 34:11-16 34:12 34:12 34:13 34:13 34:13 34:14 34:15 34:15 34:15 34:15 34:16 34:18 34:20 34:20 34:20 34:21 34:21 34:22 34:22 34:22 34:23 34:24 34:26 34:26 34:27 34:27 34:28 34:28 34:28 34:33 34:35 35:2 35:3 35:3 35:3 35:6 35:7 35:7 35:8 35:16 35:17 35:17 35:18 35:18 35:22 35:22 35:23 35:23 35:25 35:26 35:27 35:28 35:29 35:30 35:30 35:30-35 35:34 35:35 35:35 35:35 36:1 36:2 36:8-13 36:8-17 36:14 36:19 36:19 36:38 37:1-9 37:12 37:16 37:16 37:17-24 37:17-25 37:23 37:25 37:26 37:29 38:3 38:3 38:4 38:5 38:8 38:8 38:9 38:17 38:17 38:19 38:20 38:21 38:21 38:23 38:23 38:23 38:24 38:24-29 38:24-31 38:25 38:26 38:26 38:26 38:26 38:28 38:28 38:30 39:2-7 39:8-21 39:10 39:10 39:11 39:11 39:11 39:12 39:12 39:17 39:21 39:22-43 39:23 39:25 39:27 39:28 39:28 39:28 39:28 39:30 39:34 39:34 39:39 39:40 40:1-38 40:8 40:9 40:15 40:15 40:17 40:34 40:34-38 40:35 40:36 40:38 80 1491
Leviticus
1:9 1:13 1:14 1:14 1:14-17 2 2 2 2:1 2:3 2:4 2:4 2:4 2:4 2:5 2:5 2:7 2:7 2:11 2:11 2:13 2:13 2:14 2:16 3 3:1 3:3-5 3:4 3:4 3:4-9 3:4-9 3:5 3:9 3:9 3:9-11 3:10 3:10 3:15 3:15 3:17 4 4:3 4:3 4:5 4:5-7 4:6 4:7-18 4:8 4:9 4:9 4:11 4:11 4:12 4:12 4:12 4:16 4:18 4:21 4:23 4:24 4:24 4:26 5:1 5:2 5:7 5:7 5:7-10 5:11 5:11-13 5:14-6:7 5:16 6:8-23 6:9 6:9 6:9 6:9-13 6:10 6:11 6:12 6:13 6:13 6:21 6:28 6:28 7:3 7:3 7:4 7:4 7:9 7:9 7:11-21 7:12 7:12 7:12 7:16 7:18 7:20-34 7:24 7:26 7:29-34 7:29-34 7:34 7:38 8 8:2 8:2 8:6 8:6 8:7 8:9 8:11 8:12 8:17 8:17 8:25 8:26 8:26 8:26 8:27 8:31 8:31 8:33 9 9:3 9:3 9:3 9:15 9:18 9:19 9:19 9:19 9:21 9:23 9:24 10:1 10:1 10:1 10:1 10:1 10:1 10:1-11 10:2 10:2 10:2 10:3 10:4 10:4 10:5 10:6 10:6 10:9 10:9 10:9 10:11 10:12 10:12 10:14 10:15 10:16 11 11 11 11 11 11:2-7 11:3 11:4 11:5 11:6 11:7 11:7 11:13 11:13 11:13 11:13-20 11:14 11:14 11:14 11:15 11:16 11:16 11:16 11:16 11:17 11:17 11:17 11:18 11:18 11:18 11:18 11:19 11:19 11:19 11:19 11:20 11:22 11:22 11:23 11:23 11:26 11:29 11:29 11:29 11:29 11:30 11:30 11:30 11:30 11:30 11:35 11:39 11:41 11:42 12 12:1-8 12:2 12:4 12:4 12:5 12:6 12:6 13 13 13:2-8 13:3 13:5 13:12 13:13 13:30 13:31 13:31 13:36 13:37 13:45 13:46 13:47 13:47 13:47 13:47 13:48 13:48 13:48 13:48 13:49 13:51 13:52 13:52 13:52 13:59 13:59 13:59 14 14 14:3 14:4 14:4 14:4 14:4-7 14:6 14:6 14:7 14:8 14:8 14:8 14:9 14:9 14:10 14:10 14:10-25 14:12 14:12-17 14:15 14:21 14:21 14:22 14:24 14:40 14:41 14:42 14:42 14:45 14:51 14:51 14:52 14:53 15:14 15:29 16 16 16:1 16:2 16:2 16:2 16:3-10 16:4 16:4 16:4 16:4 16:5 16:8 16:8 16:8 16:8-10 16:8-26 16:10 16:10 16:11 16:11-16 16:12 16:12 16:12 16:12 16:12 16:13 16:14-19 16:15 16:21 16:23 16:26 16:26 16:32 16:32 16:34 17:3 17:3 17:4 17:7 17:7 17:10 17:10-14 17:15 17:15 17:15 17:16 18:3 18:4 18:6-17 18:21 18:21 19:7 19:9 19:9 19:9 19:9 19:10 19:10 19:10 19:11 19:13 19:13 19:13 19:14 19:14 19:19 19:19 19:19 19:19 19:20 19:20 19:23 19:23-25 19:26 19:26 19:26 19:27 19:27 19:28 19:29 19:31 19:31 19:31 19:31 19:32 19:33 19:33 19:34 19:34 19:35 19:36 20 20:2 20:2-5 20:2-5 20:6 20:6 20:14 20:14 20:23 20:24 20:24-26 20:27 20:27 21 21:1-4 21:5 21:5 21:5 21:9 21:9 21:9 21:10 21:11 21:12 21:16-23 21:17-23 21:20 21:20 22:8 22:8 22:8 22:10 22:19 22:19-25 22:21 22:23 22:24 22:28 23 23 23:1-3 23:2 23:3 23:3 23:4-8 23:4-11 23:5 23:5 23:5-8 23:6 23:7 23:8 23:9-14 23:10 23:10-14 23:10-15 23:12 23:13 23:14 23:14 23:15 23:15-19 23:16 23:17 23:17-20 23:18-20 23:21 23:22 23:22 23:22 23:23-25 23:24 23:24 23:26-32 23:26-32 23:27 23:27 23:32 23:33-43 23:33-43 23:34 23:35 23:36 23:36 23:40 23:40 23:40 23:40 23:42 23:42 23:43 23:43 24:3 24:5-9 24:8 24:8 24:9 24:10-16 24:12 24:14 24:14 24:16 24:17 24:20 24:20 24:22 24:22 25:1-7 25:2-7 25:2-7 25:4 25:6 25:7 25:8 25:9 25:11 25:12 25:14 25:23 25:25 25:25-30 25:28 25:29-34 25:31 25:32 25:32 25:35 25:35-38 25:36 25:37 25:39 25:39 25:39-42 25:39-42 25:42 25:44 25:44-46 25:44-54 25:45 25:47-54 25:47-55 25:48 25:48 25:49 25:49 25:51 26:1 26:1 26:13 26:14-39 26:14-45 26:15 26:16 26:19 26:21 26:24 26:24 26:26 26:28 26:28 26:31-34 26:34 26:34 26:34 26:35 26:36 26:41 26:42 26:46 27:11-13 27:16 27:16 27:16 27:16-24 27:21 27:25 27:25 27:26 27:27 27:28 27:28 27:28 27:28 27:29 27:29 27:29 27:30-32 27:34 42:6 42:17
Numbers
1:1 1:1 1:1 1:2 1:3 1:6 1:7 1:8 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:12 1:12 1:12 1:13 1:15 1:16 1:17-46 1:20 1:21 1:23 1:26 1:27 1:31 1:32 1:32-34 1:33 1:35 1:36 1:37 1:43 1:47 1:50 1:50 1:51 1:52 1:52 1:53 1:53 2 2:2 2:2 2:2 2:2 2:2 2:2-31 2:3 2:3 2:3 2:3-9 2:5 2:5 2:7 2:7 2:10 2:12 2:14 2:14 2:17 2:18 2:18 2:18-24 2:20 2:20 2:22 2:25 2:25 2:25 2:25 2:27 2:29 2:31 2:33 2:34 2:34 3 3:2 3:2 3:3 3:4 3:4 3:4 3:4 3:4 3:10 3:10 3:10 3:11-13 3:11-13 3:12 3:12 3:13 3:17 3:18 3:18 3:19 3:20 3:20 3:21 3:24 3:26 3:27 3:29 3:29 3:30 3:31 3:31 3:32 3:32 3:32 3:33 3:33 3:35 3:35 3:35 3:35 3:38 3:45 3:47 3:47 3:47 3:49 4 4 4:3 4:5 4:5 4:6 4:6 4:6 4:7 4:7 4:8-14 4:9 4:11 4:11 4:12 4:14 4:14 4:15 4:15 4:19 4:20 4:23 4:30 4:39 4:43 4:47 5:1-4 5:5-8 5:8 5:8 5:11-15 5:11-31 5:11-31 5:12-17 5:14 5:15 5:15 5:22 5:27 6:1-4 6:1-12 6:1-21 6:2-21 6:3 6:3 6:3 6:4 6:5 6:5 6:5 6:5 6:6 6:7 6:9 6:10-14 6:11 6:12 6:15 6:15 6:15 6:15 6:15 6:17 6:17 6:19 6:19 6:20 6:22-27 6:23 7 7:3 7:3 7:3 7:6 7:7 7:8 7:9 7:12 7:13 7:13 7:17 7:17-88 7:19 7:48 7:53 7:54 7:59 7:89 7:89 7:89 8:4 8:7 8:7 8:7 8:17 8:17-19 8:19 9:2-14 9:5 9:10 9:11 9:11 9:11 9:14 9:14 9:15 9:17-23 10 10:1-10 10:1-10 10:2 10:3 10:4 10:4 10:5 10:6 10:10 10:10 10:10 10:11 10:12 10:13-28 10:14 10:14 10:14 10:14 10:21 10:25 10:25 10:29 10:29 10:29 10:29 10:29 10:30 10:33 11:1 11:1 11:1-3 11:2 11:3 11:3 11:5 11:5 11:5 11:5 11:5 11:5 11:5 11:7 11:7 11:7 11:7 11:8 11:8 11:8 11:16 11:16 11:16-29 11:17 11:17 11:22 11:24-29 11:24-30 11:25 11:26 11:27 11:31 11:31 11:31 11:31 11:32 11:33 11:33 11:34 11:34 11:35 11:35 12 12:1 12:1 12:1 12:3 12:4-16 12:5 12:6 12:7 12:8 12:8 12:8 12:10-15 12:10-15 12:13 12:14 12:15 12:16 13 13 13 13 13:3-26 13:4 13:4 13:5 13:6 13:6 13:7 13:8 13:8 13:9 13:9 13:10 13:11 13:11 13:12 13:13 13:13 13:14 13:16 13:16 13:16 13:16 13:16 13:16 13:17 13:19 13:21 13:21 13:21 13:22 13:22 13:22 13:22 13:22 13:22 13:23 13:23 13:23 13:24 13:28 13:28 13:29 13:29 13:29 13:29 13:33 13:33 13:33 13:33 13:33 13:33 14 14:10 14:14 14:25 14:26-35 14:27 14:29-33 14:37 14:37 14:40 14:40-45 14:43-45 14:44 14:45 14:45 14:45 14:45 14:45 14:45 15:3-12 15:4 15:5 15:5 15:5 15:7 15:10 15:15 15:15 15:15 15:15 15:20 15:20 15:21 15:21 15:32-36 15:34 15:38 15:38 15:39 16 16:1 16:1 16:1 16:1 16:1-3 16:1-27 16:6 16:7 16:12 16:19 16:22 16:30 16:33 16:33 16:35 16:39 16:39 16:42 16:46-49 17:1-10 17:8 17:8 17:10 18:2-6 18:7 18:11 18:12 18:12 18:14 18:15 18:15-17 18:16 18:17 18:17 18:19 18:19 18:19 18:20 18:21-24 18:22-24 18:26-28 18:27 19 19 19:1-10 19:2 19:2 19:2 19:5 19:5 19:6 19:6 19:11 19:16 19:16 19:18 19:19 19:22 20:1 20:1 20:1 20:1-24 20:4 20:5 20:8 20:8-13 20:10-12 20:11 20:12 20:14 20:14-21 20:16 20:22-29 20:23-29 20:24 20:25-29 20:28 20:29 20:29 20:29 21:1 21:1-3 21:1-3 21:2 21:3 21:3 21:4-9 21:6 21:6 21:7 21:8 21:8 21:8 21:8 21:9 21:9 21:12 21:13 21:14 21:14 21:14 21:14 21:15 21:16 21:16-18 21:17 21:18 21:19 21:19 21:19 21:20 21:20 21:20 21:20 21:20 21:21 21:21-25 21:21-30 21:22 21:22 21:23 21:23-26 21:24 21:26 21:26-30 21:28 21:29 21:30 21:30 21:30 21:32 21:32-35 21:33 21:33-35 21:33-35 21:33-35 21:33-35 21:35 22:1 22:1 22:1 22:1 22:2 22:2 22:2-4 22:3-14 22:4 22:4 22:4-7 22:5 22:5 22:5 22:7 22:11 22:21 22:23 22:24 22:39 22:41 23:7 23:7 23:14 23:14 23:22 23:24 23:24 23:28 23:28 23:28 24:1 24:3 24:5-9 24:6 24:6 24:7 24:7 24:7 24:9 24:15 24:17 24:17 24:17 24:17 24:17 24:17 24:17 24:20 24:21 24:21 24:22 24:24 24:24 24:24 24:24 24:24 25 25:1 25:1-9 25:3 25:3 25:3 25:3 25:4 25:5 25:5 25:6 25:6-15 25:7 25:7 25:8 25:8 25:9 25:11-13 25:12 25:13 25:13 25:18 25:18 26:2 26:3 26:5 26:8 26:8 26:9 26:9 26:9 26:9 26:14 26:16 26:21 26:23 26:23 26:25 26:29 26:29-33 26:30 26:31 26:32 26:33 26:33 26:33 26:33-56 26:35 26:38 26:38 26:38-40 26:40 26:46 26:51 26:55 26:55 26:56 26:57 26:58 26:59 26:60 26:60 26:61 26:62 26:62 26:63 26:64 26:65 27:1 27:1 27:1 27:1-11 27:1-11 27:8 27:9-11 27:14 27:14 27:14 27:21 27:21 28 28:1-8 28:7 28:7 28:7-29 28:9 28:9 28:9 28:10 28:11-15 28:11-15 28:14 28:15 28:25 28:26 28:26 28:26 28:26 28:27-29 29 29:1 29:1-6 29:1-6 29:7 29:7-11 29:7-11 29:13-38 29:35 30:2 30:2-13 30:4 30:12 31 31:8 31:8 31:8 31:8 31:8 31:8 31:8 31:8 31:12 31:14 31:16 31:20 31:22 31:22 31:22 31:23 31:26-47 31:28 31:30 31:32 31:33 31:38 31:44 31:50 31:50 31:50 31:50 32:1 32:1 32:1-3 32:1-5 32:3 32:3 32:3 32:3 32:3 32:4 32:12 32:12 32:12 32:16 32:16 32:17 32:24 32:24 32:34 32:34-42 32:34-42 32:35 32:35 32:36 32:36 32:37 32:37 32:37 32:38 32:38 32:38 32:38 32:39 32:40 32:40 32:41 32:41 32:41 32:42 32:42 33:1-49 33:3 33:6 33:7 33:7 33:8 33:8 33:8 33:8 33:9 33:10 33:11 33:12 33:12 33:13 33:14 33:14 33:15 33:17 33:18 33:18 33:18 33:19 33:19 33:20 33:20 33:20 33:21 33:21 33:22 33:22 33:23 33:23 33:24 33:24 33:25 33:26 33:27 33:28 33:28 33:29 33:29 33:30 33:30 33:31 33:31 33:31 33:32 33:34 33:34 33:35 33:35 33:35 33:37 33:37 33:37-41 33:38 33:38 33:40 33:41 33:42 33:43 33:44 33:45 33:46 33:46 33:47 33:48 33:49 33:49 33:49 33:52 33:52 33:52 33:53 33:54 33:55 34:1-12 34:3 34:4 34:4 34:4 34:4 34:5 34:5 34:5 34:5 34:6 34:6 34:7 34:7 34:8 34:8 34:8 34:8 34:8 34:8 34:9 34:9 34:10 34:10 34:11 34:11 34:11 34:11 34:12 34:12 34:13 34:15 34:20 34:20 34:21 34:23 34:24 34:24 34:26 34:27 34:28 34:28 35 35:2 35:2-5 35:2-7 35:3 35:5 35:6 35:7 35:9-34 35:12 35:12 35:13 35:15 35:15 35:16 35:16 35:18 35:19-30 35:21 35:21 35:22 35:23 35:24 35:25 35:27 35:31 35:31 35:31 35:32 36 36:1-3 36:6 36:11 36:11
Deuteronomy
1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-4 1:4 1:4 1:5 1:5 1:7 1:7 1:7 1:7 1:7 1:7 1:11 1:15 1:16 1:16 1:17 1:17 1:19 1:19 1:20 1:20 1:24 1:35 1:44 1:44 1:44 2 2 2:1 2:4 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:12 2:12-22 2:14 2:16-20 2:19 2:20 2:20 2:20 2:20 2:20 2:21 2:21 2:21 2:22 2:23 2:23 2:23 2:23 2:23 2:23 2:24 2:24-37 2:25 2:32 3:1-7 3:1-13 3:1-14 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:6 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:11 3:12 3:12-17 3:12-20 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:15 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:25 3:27 3:27 3:27 3:27 3:29 3:29 4 4 4:3 4:3 4:8 4:12-19 4:13 4:14 4:15 4:16 4:19 4:19 4:19 4:19 4:19 4:19 4:20 4:30 4:31 4:43 4:43 4:43 4:43 4:44 4:46 4:46-48 4:48 4:48 4:48 4:49 5:1-26:19 5:14 5:19 6:4 6:4 6:4-9 6:4-9 6:4-9 6:5 6:8 6:9 6:10 6:11 6:13 6:16 6:20 6:20-25 7 7:1 7:1 7:1 7:1-4 7:2 7:5 7:5 7:6 7:6 7:7 7:13 7:14 7:20 7:22 7:23 7:25 7:25 7:25 7:26 8:2 8:3 8:3 8:7 8:7 8:7-9 8:8 8:8 8:8 8:8 8:9 8:9 8:9 8:13 8:15 8:15 8:16 9:2 9:12 9:16 9:18 9:19 9:20 9:20 9:21 9:22 9:22 9:23 9:25 10 10:4 10:5 10:6 10:6 10:6 10:8 10:9 10:14 10:15 10:16 10:17 10:18 10:19 10:22 11:4 11:6 11:6 11:10 11:10 11:11 11:11 11:11 11:14 11:14 11:14 11:18-21 11:19 11:24 11:24 11:24 11:25 11:30 11:30 11:30 11:30 11:30 12 12:2 12:3 12:5 12:5 12:6 12:6 12:6 12:7 12:11 12:11-14 12:12 12:15 12:15 12:17 12:21 12:22 12:23 12:29-31 12:31 12:32 13:1 13:3 13:9 13:10 13:13 13:16 13:20-10 14:1 14:1 14:1 14:1-21 14:3-20 14:3-21 14:4 14:5 14:5 14:5 14:5 14:5 14:5 14:7 14:7 14:7 14:7 14:8 14:11 14:12 14:12 14:12 14:13 14:13 14:13 14:13 14:14 14:15 14:15 14:15 14:15 14:16 14:16 14:16 14:16 14:17 14:17 14:17 14:18 14:18 14:18 14:18 14:21 14:21 14:21 14:22 14:23 14:26 14:28 14:28 14:29 14:29 14:29 14:29 15:1-10 15:1-11 15:1-11 15:1-15 15:7 15:7 15:7-11 15:9 15:9 15:11 15:11 15:12 15:12-15 15:12-18 15:17 15:22 16:2 16:3 16:5 16:6 16:8 16:9 16:9 16:9-11 16:10 16:10 16:11 16:11 16:11 16:11 16:11 16:11 16:11 16:13 16:13 16:14 16:14 16:14 16:14 16:14 16:16 16:16 16:16 16:18 16:19 16:21 17:2-7 17:3 17:3 17:3 17:3 17:5 17:5-7 17:6 17:6-12 17:7 17:8 17:8-13 17:16 17:16 17:18 17:18 17:19 18:1 18:2 18:4 18:4 18:9-14 18:10 18:10 18:10 18:10 18:10 18:10-12 18:11 18:11 18:11 18:14 18:14 18:15 18:15 18:15 18:18 18:18 18:19 18:19 19:1 19:1-13 19:5 19:5 19:6 19:9 19:11 19:11-13 19:13 19:14 19:15 19:16-21 19:21 20 20:7 20:16 20:17 20:17 20:19 21 21:1-9 21:1-9 21:3 21:4 21:4 21:4 21:6 21:6 21:10-14 21:12 21:12 21:13 21:15 21:15-17 21:17 21:17 21:17 21:19 21:20 21:22 21:22 21:23 21:23 21:23 22:1 22:4 22:5 22:5 22:6 22:6 22:6 22:7 22:7 22:8 22:8 22:9 22:10 22:10 22:10 22:10 22:10 22:11 22:11 22:11 22:11 22:11 22:13-21 22:18 22:20 22:21 22:21 22:23 23:1 23:1-3 23:1-3 23:2 23:3 23:3 23:3-8 23:4 23:4 23:4 23:4 23:10 23:12 23:17 23:17 23:17 23:18 23:18 23:19 23:19 23:19 23:20 23:20 23:20 23:20 23:24 23:24 23:25 23:25 23:25 24:1-4 24:5 24:6 24:6 24:7 24:10 24:10 24:10-13 24:11 24:12 24:12 24:13 24:13 24:14 24:14-21 24:15 24:17 24:17 24:19 24:19 24:19 24:19-21 24:20 24:21 24:21 25:1-3 25:2 25:3 25:3 25:3 25:4 25:4 25:4 25:4 25:4 25:5 25:5 25:5-10 25:6 25:7 25:13 25:14 25:14 25:15 25:17 25:17-19 25:17-19 25:18 26:2 26:4 26:5 26:5-11 26:8 26:10-13 26:12 26:16 27 27:2-4 27:3 27:5 27:5-8 27:7 27:8 27:11-30:20 27:12 27:12 27:13 27:15 27:15 27:15 27:15-26 27:16 27:17 27:18 27:19 28 28 28:1 28:3 28:5 28:7 28:7 28:8 28:8 28:12 28:16 28:22 28:22 28:22 28:22-42 28:23 28:24 28:25 28:27 28:27 28:27 28:27 28:27 28:30 28:34 28:35 28:35 28:35 28:35 28:37 28:38 28:39 28:40 28:48 28:48 28:49 28:49 28:51 28:51 28:51 28:51 28:58 28:68 29 29:9-13 29:10-13 29:11 29:17 29:18 29:18 29:18 29:18 29:18 29:18 29:18 29:19 29:19 29:20 29:23 29:23 29:23 30:4 30:6 31 31:4 31:9 31:9-26 31:23 31:24 31:25 31:26 31:28 32 32 32:2 32:2 32:6 32:6 32:8 32:10 32:10 32:10 32:10 32:11 32:12 32:13 32:13 32:13 32:13 32:14 32:14 32:14 32:14 32:14 32:14 32:14 32:14 32:15 32:17 32:21 32:23 32:23 32:23 32:24 32:25 32:27 32:32 32:32 32:32 32:32 32:33 32:33 32:33 32:33 32:33 32:33 32:34 32:42 32:42 32:44 32:49 32:49 32:50 32:51 33 33 33:1 33:2 33:2 33:5 33:8 33:8 33:9 33:10 33:12 33:13 33:13-17 33:17 33:17 33:18 33:18 33:18 33:18 33:19 33:19 33:23 33:24 33:25 33:26 33:26 33:26 33:27 33:28 33:29 34:1 34:1 34:2-3 34:3 34:3 34:3 34:5 34:5 34:6 34:6 34:6 34:8 34:8 34:8 34:8 34:10 34:10 34:10-12
Joshua
1:1 1:4 1:4 1:24 2:1 2:1 2:1 2:1 2:1-7 2:3 2:6 2:6 2:7 2:10 2:10 2:14 2:15 2:18 2:18 3:4 3:6 3:10 3:10 3:10 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 4:3 4:8 4:9 4:12-13 4:19 4:19 4:19 4:20 5:1 5:2 5:2-9 5:3 5:3 5:6 5:6 5:10 5:10 5:12 5:12 5:13 5:14 5:14 5:15 5:15 5:15 6 6:4 6:4 6:4 6:4 6:5 6:5 6:5 6:6 6:6 6:8 6:8 6:8 6:8 6:9 6:11 6:12 6:17 6:17 6:17 6:21 6:24 6:24 6:24 6:25 6:26 6:26 6:26 7:1 7:1 7:1 7:2 7:2-5 7:5 7:6 7:13 7:14 7:16-19 7:17 7:18 7:18 7:19 7:21 7:21 7:24 7:24 7:24 7:25 7:25 7:25 7:26 7:26 8 8:1-29 8:4-26 8:14 8:17 8:18 8:18 8:25 8:30-35 8:30-35 8:31 8:31 8:32 9 9:1 9:1 9:1 9:3-27 9:3-27 9:4 9:4 9:4 9:5 9:6 9:6 9:6-27 9:7 9:10 9:10 9:12 9:14 9:15 9:17 9:17 9:18 9:21 9:23 9:23 9:27 10 10:1 10:1 10:1 10:1 10:1-27 10:2 10:3 10:3 10:3 10:3 10:3 10:3 10:5 10:5 10:5 10:6 10:6 10:10 10:11 10:11 10:12 10:12 10:12 10:12 10:12-15 10:13 10:13 10:16 10:16-27 10:23 10:23 10:24 10:24 10:24 10:29-32 10:31-33 10:33 10:33 10:36 10:37 10:38 10:38 10:40 10:40 10:40 10:40 10:41 11 11:1 11:1 11:1 11:1 11:1-5 11:1-14 11:2 11:2 11:2 11:2 11:2 11:3 11:3 11:3 11:3 11:3 11:4 11:5 11:5 11:5 11:5-7 11:6 11:6 11:7 11:8 11:8 11:8 11:8 11:9 11:12 11:13 11:13 11:16 11:16 11:16 11:17 11:17 11:17 11:17 11:17 11:17 11:17 11:18-23 11:19 11:19 11:20 11:21 11:21 11:21 11:21 11:22 11:22 12 12 12:1-5 12:2 12:3 12:3 12:3 12:4 12:4 12:5 12:5 12:5 12:7 12:7 12:7 12:8 12:9 12:12 12:13 12:13 12:14 12:15 12:15 12:16 12:16 12:17 12:18 12:19 12:20 12:20 12:21 12:22 12:22 12:23 12:23 12:24 12:24 12:24 13:2 13:2 13:2-6 13:3 13:3 13:3 13:3 13:3 13:3 13:3 13:3 13:3 13:4 13:4 13:5 13:5 13:5 13:7-14 13:9 13:11 13:11 13:12 13:12 13:13 13:13 13:15-21 13:16 13:16 13:17 13:17 13:17 13:17 13:18 13:18 13:18 13:19 13:19 13:19 13:20 13:20 13:21 13:21 13:21 13:22 13:22 13:22 13:22 13:23 13:25 13:25 13:26 13:26 13:26 13:26 13:27 13:27 13:27 13:27 13:27 13:27 13:29-31 13:30 13:30 13:30 13:30 13:31 13:31 13:32 14:1 14:1 14:6 14:6 14:6 14:6-15 14:6-15 14:6-15 14:14 14:14 14:14 14:15 14:15 14:15 15 15 15 15 15:1 15:3 15:3 15:3 15:3 15:3 15:3 15:3 15:4 15:4 15:4 15:4 15:5 15:7 15:7 15:7 15:8 15:8 15:8 15:8 15:8 15:8 15:9 15:9 15:9 15:10 15:10 15:10 15:10 15:10 15:10 15:11 15:11 15:11 15:13 15:13 15:13 15:13 15:13 15:13-15 15:13-19 15:14 15:14 15:14 15:14 15:14 15:15 15:15 15:15 15:16 15:16-19 15:17 15:17 15:17 15:19 15:20-63 15:21 15:21 15:21 15:21 15:21 15:21-26 15:22 15:22 15:23 15:23 15:24 15:24 15:24 15:25 15:25 15:25 15:25 15:26 15:27 15:27 15:28 15:29 15:29 15:29 15:30 15:31 15:31 15:31 15:31 15:32 15:32 15:32 15:33 15:33 15:33 15:34 15:34 15:34 15:34 15:35 15:35 15:35 15:36 15:36 15:36 15:36 15:37 15:37 15:37 15:39 15:40 15:41 15:41 15:41 15:42 15:43 15:44 15:44 15:44 15:47 15:47 15:47 15:47 15:47 15:47 15:47 15:48 15:48 15:48-60 15:49 15:49 15:49 15:49 15:50 15:50 15:50 15:51 15:51 15:51 15:52 15:52 15:52 15:53 15:53 15:54 15:55 15:55 15:55 15:55 15:56 15:56 15:56 15:57 15:57 15:57 15:57 15:58 15:58 15:58 15:59 15:59 15:60 15:61 15:61 15:61 15:61 15:61 15:62 15:62 15:62 15:62 15:63 16 16:1 16:1-10 16:2 16:2 16:3 16:3 16:5 16:6 16:6 16:6 16:7 16:7 16:7 16:8 16:8 16:10 17 17:1 17:2 17:2 17:2 17:2 17:3 17:3 17:3 17:4 17:7 17:7 17:7 17:11 17:11 17:13 17:14 17:15 17:15 17:16 17:16 17:17 17:18 17:18 17:18 17:18 18:1 18:1-10 18:12 18:13 18:16 18:16 18:17 18:17 18:17 18:18 18:18 18:18 18:19 18:21 18:21 18:21 18:21-28 18:22 18:22 18:23 18:23 18:24 18:24 18:24 18:25 18:25 18:26 18:26 18:26 18:27 18:28 18:28 18:28 18:28 19:1-9 19:2 19:2 19:2 19:3 19:3 19:4 19:7 19:8 19:8 19:8 19:9 19:10-16 19:11 19:11 19:12 19:12 19:13 19:13 19:13 19:13 19:15 19:15 19:15 19:15 19:15 19:15 19:17-23 19:18 19:18 19:18 19:19 19:20 19:20 19:21 19:21 19:21 19:22 19:24-31 19:25 19:25 19:26 19:26 19:27 19:27 19:27 19:27 19:28 19:28 19:28 19:28 19:28 19:28 19:28 19:29 19:29 19:29 19:30 19:30 19:30 19:32-39 19:33 19:33 19:33 19:33 19:33 19:33 19:33 19:34 19:34 19:35 19:35 19:35 19:35 19:35 19:35 19:36 19:36 19:36 19:37 19:37 19:38 19:38 19:38 19:38 19:38 19:40-48 19:41 19:41 19:41 19:42 19:42 19:42 19:42 19:43 19:43 19:44 19:44 19:44 19:45 19:46 19:46 19:46 19:46 19:47 19:47 19:50 19:50 20:7 20:7 20:7 20:8 20:8 20:8 20:8 20:8 21 21 21:3 21:7 21:9-19 21:10-12 21:11 21:11 21:11 21:12 21:14 21:14 21:16 21:16 21:16 21:18 21:18 21:18 21:23 21:23 21:24 21:25 21:27 21:27 21:27 21:27-33 21:28 21:29 21:29 21:29 21:30 21:30 21:30 21:31 21:32 21:32 21:32 21:34 21:34 21:34 21:35 21:36 21:37 21:38 21:39 21:41 22:1-6 22:1-34 22:7 22:10 22:11 22:14 22:16-20 22:17 22:21 22:34 23:7 23:7 23:13 24 24 24:1-15 24:2 24:2 24:2 24:2 24:3 24:4 24:6 24:7 24:9 24:11 24:12 24:14 24:14 24:14 24:15 24:19 24:25 24:26 24:26 24:26 24:27 24:30 24:30 24:32 24:32 24:32 24:32 24:32 24:33 38
Judges
1 1:1 1:1-8 1:4-7 1:5 1:6 1:7 1:7 1:7 1:8-11 1:9 1:9-15 1:10 1:10 1:10 1:10 1:11 1:11 1:11-15 1:13 1:13 1:13 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:18 1:18 1:19 1:26 1:27 1:27 1:27 1:27-33 1:30 1:30 1:30 1:30 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:32 1:35 1:35 1:35 1:36 2 2:1 2:1-4 2:5 2:9 2:9 2:9 2:11 2:11 2:15 2:18 2:19 3 3:1-3 3:3 3:3 3:3 3:3 3:3 3:3 3:7 3:8 3:8 3:8 3:8 3:9 3:9 3:10 3:10 3:12-14 3:12-30 3:12-30 3:13 3:13 3:13 3:13 3:13 3:15 3:15 3:15 3:16 3:18 3:19 3:20 3:22 3:22 3:23 3:24 3:25 3:25 3:26 3:27 3:28 3:30 3:31 3:31 3:31 3:31 3:31 4 4:2 4:2 4:2 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6-14 4:7 4:10-16 4:11 4:11 4:11 4:11 4:11 4:11 4:13 4:13 4:14 4:14 4:16 4:17 4:17 4:17-22 4:18 4:19 4:19 4:21 4:21 4:21 4:22 5 5 5 5 5:1 5:2 5:4 5:6 5:6 5:6 5:6-11 5:7 5:9 5:11 5:14 5:14 5:14 5:15 5:16 5:17 5:17 5:19 5:19 5:21 5:21 5:23 5:24-27 5:25 5:25 5:25 5:26 5:27 5:28 5:28 5:28 5:30 5:30 5:30 5:31 6 6:1 6:2 6:3 6:3 6:3 6:3 6:5 6:5 6:5 6:5 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:12 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:24 6:24 6:25 6:25 6:29 6:29 6:32 6:32 6:33 6:33 6:34 6:37-40 6:38 7 7 7:1 7:1 7:1-12 7:1-25 7:7 7:12 7:12 7:13 7:13 7:13 7:13 7:13 7:15 7:16 7:16 7:16 7:16 7:16 7:18 7:18 7:18 7:19 7:19 7:19 7:20 7:20 7:20-25 7:22 7:22 7:22 7:24 7:24 7:25 7:25 8 8:1-21 8:2 8:5-21 8:7 8:8 8:9 8:10 8:11 8:13-16 8:17 8:20 8:21 8:21 8:24-27 8:26 8:26 8:26 8:26 8:26 8:26 8:27 8:27 8:27 8:29 8:32 8:32 8:33 8:33-9:6 8:35 9:1 9:2 9:2 9:3 9:4 9:5 9:5 9:6 9:6 9:6 9:6 9:8-15 9:9 9:14 9:14 9:15 9:20 9:21 9:25 9:26 9:26 9:26-46 9:27 9:28 9:28-45 9:30 9:30 9:30 9:30-45 9:31 9:32 9:36 9:36 9:37 9:37 9:41 9:45 9:45 9:46-52 9:48 9:48 9:48 9:50-55 9:50-57 9:53 9:54 10:1 10:1 10:1 10:1 10:1 10:2 10:2 10:3-5 10:4 10:5 10:6 10:10 10:11 10:12 10:12 10:12 10:17 10:18 11:1-7 11:1-33 11:2 11:3 11:5 11:6 11:11 11:11 11:12 11:16 11:18 11:22 11:26 11:30 11:30 11:31 11:33 11:33 11:33 11:33 11:33 11:33 11:34 11:34 11:34 11:35 11:39 12:1-6 12:4 12:4 12:5 12:5 12:6 12:6 12:8-10 12:11 12:11 12:12 12:12 12:12 12:13 12:13 12:13 12:13-15 12:14 12:14 12:15 12:15 12:15 12:15 13 13:1-21 13:1-22 13:2 13:2 13:3 13:3-5 13:4 13:4 13:4 13:4 13:5 13:5 13:5 13:5 13:7 13:15 13:20 13:25 13:25 14:1 14:1-5 14:1-18 14:2 14:3 14:5 14:5 14:5 14:6 14:6 14:8 14:8 14:8 14:10 14:12 14:12 14:12 14:12-18 14:13 14:13 14:13 14:18 14:18 14:20 15:4 15:4 15:5 15:5 15:6 15:8 15:9 15:11 15:11 15:13 15:14 15:15 15:15-17 15:16 15:18 15:18-20 15:19 16:1-3 16:2 16:3 16:3 16:3 16:3 16:4 16:4 16:4-18 16:4-20 16:9 16:13 16:14 16:19 16:19 16:21 16:21 16:21 16:21 16:21 16:21-30 16:23 16:23 16:23-30 16:25 16:26 16:29 16:31 16:31 17 17 17:3 17:4 17:4 17:5 17:5 17:10 18 18 18:2 18:2 18:5 18:6 18:7 18:7 18:7 18:8 18:10 18:11 18:12 18:12 18:14 18:14 18:14 18:17 18:17 18:18 18:19 18:20 18:20 18:21 18:27 18:28 18:29 18:30 18:30 18:30 18:30 18:31 19 19 19:1-29 19:10 19:10 19:22 19:23 20 20 20:1 20:1 20:1 20:3 20:10 20:13 20:16 20:16 20:16 20:16 20:18 20:18 20:20 20:21 20:26 20:26 20:26 20:31 20:33 20:33 20:45 20:47 21 21:8-14 21:19 21:19 21:19-21 21:21 21:23 21:25
Ruth
1:1 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:4 1:5 1:6 1:9 1:9 1:14 1:14 1:17 1:20 1:20 1:22 2:2 2:7 2:14 2:14 2:14 2:14 2:14 2:15 2:17 2:23 3 3:2 3:3 3:3 3:9 3:9 3:12 3:12 3:15 3:15 3:15 3:15 3:15 3:15 4:1 4:1 4:1-13 4:5 4:6 4:8 4:9 4:10 4:10 4:10 4:11 4:17 4:18-22 4:18-22 4:19 4:20 4:21 4:21 4:22 4:22
1 Samuel
1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:3 1:3 1:3 1:4 1:4 1:6 1:7 1:7 1:8 1:9 1:9 1:9 1:11 1:11 1:12 1:14-16 1:15 1:16 1:19 1:19 1:19 1:20 1:22-24 1:23 1:24 1:26 1:27 1:27 1:28 2 2 2 2 2:1 2:1 2:1-10 2:2 2:5 2:5 2:5 2:6 2:6 2:8 2:10 2:11 2:12 2:12 2:12-17 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:18 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:22 2:27-36 2:28 2:28 2:30-36 2:34 2:35 2:36 2:36 3:3 3:3 3:11-18 4 4 4 4:1 4:1 4:2 4:3-11 4:4 4:4 4:4 4:6 4:9 4:10 4:10 4:11 4:12-18 4:13 4:15 4:18 4:19-22 5:1-7 5:2 5:4 5:5 5:5 5:6-8 5:7 5:8 5:8 5:9 5:10 5:10 6 6:1-8 6:2 6:2 6:4 6:4 6:5 6:6 6:7 6:7 6:7 6:7 6:8 6:8 6:9 6:10 6:11 6:11 6:15 6:15 6:17 6:17 6:18 6:18 6:18 6:18 6:19 7 7:1 7:1 7:1 7:1 7:1 7:1 7:1-12 7:2 7:2 7:2 7:2-6 7:4 7:4 7:4 7:5-12 7:5-16 7:6 7:6 7:7-12 7:7-12 7:9 7:11 7:12 7:12 7:12 7:12 7:13 7:14 7:14 7:16 7:16 7:16 7:17 8 8:2 8:2 8:4 8:5 8:5 8:6-9 8:7 8:10-18 8:12 8:13 8:13 8:13 8:13 8:19-22 9 9:1 9:1 9:3 9:3 9:4 9:4 9:5 9:5 9:6 9:7 9:7 9:8 9:8 9:9 9:9 9:11 9:11 9:13 9:16 9:16 9:19 9:22 9:22 9:23 9:25 9:26 10:1 10:1 10:1 10:3 10:3 10:5 10:5 10:5 10:5 10:5 10:5 10:5 10:5 10:8 10:11 10:12 10:12 10:17 10:20 10:20 10:21 10:21 10:21 10:22 10:25 10:26 11:1 11:1 11:1-11 11:2 11:2 11:2 11:3 11:3 11:4 11:5 11:5 11:5-7 11:7 11:7 11:7 11:8 11:9 11:10 11:11 11:11 11:11 12:3 12:9 12:10 12:11 12:11 12:11 12:11 12:11 12:17 12:18 12:22 13 13:1 13:1 13:2 13:2 13:2 13:2 13:2 13:2 13:3 13:3 13:3 13:3 13:4 13:5 13:5 13:6 13:7-9 13:15 13:16 13:16 13:17 13:18 13:19 13:19 13:19 13:19-22 13:20 13:20 13:20 13:21 13:21 13:21 13:21 13:22 13:23 13:23 13:23 13:23 14 14:1 14:1-47 14:2 14:3 14:3 14:3 14:3 14:3 14:3 14:4 14:4 14:4 14:5 14:5 14:6 14:6 14:7 14:12 14:14 14:14 14:18 14:18 14:18 14:18 14:19 14:24 14:24-46 14:25 14:25 14:25-29 14:27 14:29 14:31 14:32 14:32-34 14:47 14:48 14:49 14:49 14:50 14:50 14:50 14:50 14:51 14:51 14:51 14:52 15 15 15:2 15:3 15:3 15:4 15:4 15:4 15:6 15:6 15:7 15:8 15:8-33 15:9 15:12 15:23 15:23 15:27 15:27 15:27 15:27 15:33 15:34 16:1 16:1 16:1-13 16:3 16:3 16:4-13 16:5 16:6 16:8 16:9 16:9 16:11 16:12 16:13 16:13 16:13 16:13 16:13 16:14 16:16 16:16 16:16 16:18 16:20 16:20 16:20 16:21 16:23 16:23 17 17 17 17:1 17:1 17:1 17:1 17:2 17:2 17:2 17:2 17:3 17:4 17:4 17:4 17:4 17:5 17:5 17:5 17:5 17:5 17:5 17:6 17:6 17:6 17:6 17:6 17:6 17:7 17:7 17:7 17:7 17:7 17:7 17:12 17:12 17:12 17:12 17:13 17:15 17:17 17:17 17:17 17:18 17:18 17:19 17:19 17:20 17:22 17:23 17:26 17:28 17:28 17:33 17:34 17:34 17:34 17:34 17:34 17:34 17:34-37 17:35 17:35 17:38 17:38 17:38 17:38 17:39 17:40 17:40 17:40 17:40 17:42 17:49 17:51 17:52 17:52 17:54 17:54 17:55 17:57 18 18:4 18:4 18:4 18:6 18:6 18:6 18:6-16 18:10 18:11 18:13 18:19 18:19 18:19 18:23 18:25 18:25 18:27 19:9 19:9 19:10 19:10 19:12-17 19:12-18 19:13 19:13 19:13 19:13 19:13 19:13-16 19:14 19:15 19:16 19:16 19:16 19:18 19:18-24 19:18-24 19:19 19:19-24 19:22 19:22 19:22 19:23 19:24 19:24 19:24 20 20:2 20:6 20:8 20:19 20:20 20:25 20:33 20:34 20:36 20:40 21 21:1 21:1 21:1 21:1-6 21:1-6 21:1-6 21:1-9 21:3-6 21:5 21:7 21:7 21:9 21:9 21:10 21:10 21:10 21:10-15 21:10-15 21:13 22 22:1 22:1 22:2 22:2 22:2 22:3 22:3 22:4 22:5 22:5 22:5 22:5 22:5 22:6 22:6 22:9 22:9-19 22:9-23 22:11 22:11 22:12 22:17 22:17 22:18 22:20 22:20-23 22:20-23 23:1-8 23:1-14 23:6 23:6 23:6 23:7 23:9 23:9 23:9-13 23:13 23:13 23:14 23:15 23:15 23:19 23:19 23:19 23:19 23:19 23:24 23:24 23:24 23:24 23:25 23:29 23:29 24:1 24:2 24:2 24:2 24:2 24:4 24:4 24:4 24:5 24:9-15 24:13 24:14 24:14 24:22 25 25 25:1 25:1 25:1 25:1 25:1 25:2 25:2 25:2 25:2 25:2 25:2 25:3 25:3 25:3 25:3 25:4 25:4 25:4-8 25:5 25:7 25:10 25:11 25:13 25:14-42 25:18 25:18 25:18 25:18 25:29 25:29 25:30 25:31 25:36 25:36 25:37 25:37 25:38 25:40 25:43 25:44 25:44 25:44 25:44 26 26:2 26:5-12 26:6 26:7 26:11 26:11 26:12 26:13 26:13-25 26:16 26:16 26:20 26:20 27 27:2 27:2 27:2 27:2-4 27:3 27:3 27:3 27:3 27:5-12 27:6 27:6-10 27:8 27:10 27:10 27:10 28 28 28:1 28:2 28:3 28:3-14 28:3-20 28:4 28:4 28:7 28:7 28:8 28:8 28:14 28:14 28:23 28:24 28:24 29:1 29:1 29:1 29:1 29:2 29:2-11 30 30:5 30:5 30:7 30:7 30:7 30:8 30:9 30:9 30:9 30:9 30:10 30:10 30:12 30:12 30:14 30:14 30:14 30:14 30:17 30:18 30:18-20 30:21 30:24 30:24-26 30:26 30:26-31 30:26-31 30:27 30:27 30:27 30:28 30:28 30:28 30:29 30:29 30:30 30:31 31:1-6 31:1-8 31:2 31:2 31:2 31:3 31:4 31:6 31:8 31:8-13 31:10 31:10 31:11-13 31:11-13 31:12 31:12 31:13 31:13 31:13 33:24
2 Samuel
1 1:1-16 1:6-21 1:10 1:10 1:12 1:12 1:17-27 1:17-27 1:18 1:18 1:18-27 1:18-27 1:19-27 1:19-27 1:19-27 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21 1:22 1:22 1:23 1:23 1:24 1:24 1:24 1:26 2 2 2 2:1-4 2:1-4 2:2 2:2 2:4 2:4-6 2:8 2:8 2:8 2:9 2:9 2:9 2:10 2:11 2:12 2:12 2:12-17 2:13 2:13 2:13 2:13-32 2:16 2:17 2:18 2:18 2:18 2:19 2:24 2:28 2:29 2:29 2:32 2:32 3 3:1 3:1 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:5 3:5 3:7 3:8 3:10 3:13-16 3:14 3:15 3:16 3:17 3:17-21 3:20 3:26 3:27 3:29 3:31 3:31 3:31 3:31 3:31-35 3:33 3:33-38 3:34 3:34 3:35 3:35 3:35 3:35 4:2 4:2 4:2 4:3 4:4 4:4 4:4 4:5-7 4:5-7 4:7 4:8 4:12 4:12 5:1-5 5:1-5 5:5 5:5 5:5 5:5-9 5:6 5:6 5:6-10 5:7 5:7 5:7 5:8 5:8 5:9 5:11 5:11 5:11 5:11 5:11 5:11 5:14 5:14 5:14 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:17-22 5:18 5:20 5:20 5:22 5:23 5:23 5:24 5:25 5:25 6 6 6:1-11 6:1-12 6:2 6:2 6:2-11 6:3 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:5 6:5 6:5 6:5 6:6 6:6 6:6-8 6:8-17 6:10 6:12 6:13 6:14 6:14 6:14 6:14 6:17 6:19 6:19 6:19 6:20-23 6:23 7:1-16 7:1-17 7:2 7:2 7:3 7:7 7:8 7:13 7:14 7:17 7:18-20 8 8 8 8:1 8:1 8:1-15 8:2 8:2 8:2 8:2 8:2-14 8:3 8:3 8:3 8:3-8 8:3-12 8:3-13 8:4 8:4 8:4 8:4 8:4 8:5 8:6 8:6 8:7-12 8:8 8:8 8:9 8:10 8:10 8:10 8:10 8:11 8:11 8:12 8:12 8:13 8:14 8:15 8:16 8:16 8:16 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:18 8:18 8:18 8:18 8:18 8:18 8:18 9 9 9:2 9:4 9:4 9:5 9:8 9:12 10 10 10 10:1-14 10:2 10:2 10:4 10:5 10:5 10:5 10:6 10:6 10:6 10:6 10:6 10:6 10:6 10:6-14 10:6-14 10:6-14 10:7 10:7-19 10:8 10:8 10:8 10:8 10:8 10:14 10:15-18 10:15-19 10:16 10:17 10:17 10:18 10:19 11 11:1 11:1 11:2 11:2 11:2-12 11:2-27 11:2-12:26 11:3 11:3 11:3 11:4 11:5 11:8 11:11 11:11 11:14 11:15 11:21 11:21 11:21 12 12:1-4 12:1-6 12:1-23 12:2 12:5 12:6 12:7 12:8 12:15-19 12:16 12:16 12:24 12:24 12:25 12:25 12:25 12:26-31 12:27 12:30 12:30 12:30 12:31 12:31 12:31 12:31 12:31 13 13:1-32 13:3 13:3 13:3 13:3-6 13:8 13:8 13:9 13:13 13:18 13:19 13:19 13:23 13:23 13:23 13:23 13:23-28 13:23-38 13:28 13:29 13:29 13:31 13:37 13:37 13:37 14 14:2 14:2 14:2 14:2 14:2 14:2 14:4 14:7 14:9 14:11 14:25 14:26 14:26 14:27 14:27 14:27 14:28 14:33 15:1 15:1 15:7 15:8 15:10 15:12 15:12 15:12 15:13-20 15:18 15:18 15:19-22 15:23 15:24-29 15:24-37 15:27 15:27 15:30 15:30 15:30 15:30 15:30 15:31 15:31-37 15:32 15:32 15:32 15:32 15:35 15:36 15:36 15:37 16:1 16:1 16:1 16:1-4 16:5 16:5-13 16:9 16:10 16:10 16:12 16:13 16:20-23 16:20-23 16:22 16:22 16:23 16:23 17:1-23 17:5 17:8 17:10 17:10 17:12 17:14 17:14-23 17:15-21 17:16 17:17 17:18 17:18 17:24-27 17:25 17:25 17:25 17:25 17:25 17:25 17:27 17:27 17:27 17:27 17:27 17:28 17:28 17:28 17:28 17:28 17:28 17:29 17:29 17:29 17:29 17:29 18:1-8 18:2 18:2 18:5 18:5 18:6 18:6 18:8 18:8 18:9 18:9 18:11 18:12 18:12 18:12 18:17 18:18 18:18 18:18 18:18 18:19-33 18:23 18:24-27 18:26 18:32 18:33 18:33 18:33 19:13 19:13 19:16 19:16 19:16 19:17 19:18 19:18 19:24 19:24 19:31 19:35 19:37 19:37-40 19:39 19:40-43 20:1 20:1 20:1-13 20:1-22 20:4-12 20:5-10 20:5-13 20:7 20:7 20:7 20:8 20:8 20:8 20:10 20:14 20:15 20:19 20:21 20:22 20:23 20:23 20:23 20:23 20:24 20:24 20:25 20:25 20:25 20:25 20:26 21:1 21:1 21:1 21:1 21:1-14 21:2 21:2 21:2 21:5 21:6 21:6-10 21:8 21:8 21:8 21:8 21:8 21:8 21:8-10 21:9 21:9 21:9 21:9 21:9 21:10 21:10 21:11 21:12 21:12 21:12-14 21:13 21:14 21:14 21:14 21:15-17 21:15-22 21:15-22 21:16 21:16 21:16 21:16-22 21:17 21:17 21:18 21:18 21:18 21:18 21:18 21:19 21:19 21:19 21:19 21:19 21:21 22 22:3 22:8 22:9 22:12 22:13 22:15 22:16 22:16 22:31 22:34 22:35 22:35 22:35 22:41 23:1-7 23:8 23:8 23:8 23:8 23:8-39 23:9 23:9 23:9 23:9 23:11 23:11 23:11 23:12 23:13-17 23:13-17 23:13-17 23:14-17 23:15-17 23:16 23:18 23:18 23:19 23:19 23:20 23:20 23:20 23:20 23:20 23:20 23:21 23:22 23:23 23:24 23:24 23:24 23:25 23:25 23:25 23:25 23:26 23:26 23:26 23:27 23:27 23:27 23:27 23:28 23:28 23:28 23:28 23:29 23:29 23:29 23:29 23:29 23:30 23:30 23:30 23:31 23:31 23:31 23:31 23:31 23:32 23:32 23:33 23:33 23:34 23:34 23:34 23:34 23:35 23:35 23:36 23:36 23:36 23:37 23:38 23:38 23:38 23:39 24 24 24:1 24:2 24:2 24:5 24:5 24:6 24:6 24:9 24:9 24:11 24:11 24:11 24:11 24:11-19 24:13 24:13 24:15 24:15-25 24:16 24:16 24:16 24:16 24:16-25 24:17 24:21 24:22 24:24 24:24 24:25
1 Kings
1 1:3 1:3 1:4 1:5 1:5 1:5-9 1:5-40 1:5-53 1:6 1:8 1:8 1:8 1:8 1:8 1:9 1:10 1:10 1:11 1:11 1:11 1:11 1:11-53 1:15 1:16-21 1:19 1:22 1:26 1:32 1:33 1:38 1:39 1:39 1:39 1:40 1:40 1:44 1:49-53 1:50 2:1-9 2:3 2:3 2:5 2:5 2:5 2:5 2:7 2:7 2:8 2:9 2:9 2:9 2:10 2:10 2:11 2:13 2:13-25 2:17-25 2:25 2:25 2:26 2:26 2:26 2:27 2:27 2:27 2:27 2:27 2:27 2:28 2:28 2:28-34 2:29 2:30 2:32 2:32 2:34 2:34 2:34 2:35 2:35 2:35 2:39 2:39 2:39-46 3:1 3:1 3:1 3:1 3:1 3:4 3:5 3:5 3:5-15 3:7 3:12 3:13 4:1 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:9 4:10 4:11 4:11 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:15 4:16 4:16 4:17 4:17 4:19 4:21 4:22 4:22 4:22 4:23 4:23 4:23 4:23 4:24 4:24 4:24 4:25 4:26 4:26 4:26 4:27 4:28 4:31 4:31 4:31 4:31 4:31 4:31 4:32 4:32 4:33 4:33 4:33 5 5 5:1 5:1 5:1 5:2-6 5:4 5:6 5:6 5:6 5:6 5:8 5:8 5:8 5:10 5:10 5:11 5:11 5:11 5:12 5:14 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 6 6:1 6:1 6:1 6:3 6:5 6:5 6:5-10 6:7 6:7 6:7 6:9 6:9 6:10 6:15 6:15 6:16 6:17 6:17 6:18 6:18 6:19 6:19 6:20 6:20 6:22 6:23 6:31 6:31 6:32 6:32 6:33 6:34 6:34 6:35 6:35 6:36 6:36 6:37 6:38 6:38 7:1-12 7:1-12 7:1-12 7:2 7:2 7:2 7:2 7:3 7:6 7:6 7:7 7:7 7:8 7:9 7:9 7:9-12 7:14 7:14 7:15-22 7:16 7:17-21 7:19 7:20 7:21 7:21 7:21-23 7:22 7:23-26 7:23-26 7:23-39 7:26 7:26 7:26 7:38 7:38 7:39 7:41 7:45 7:46 7:46 7:46 7:46 7:46 7:48 7:49 7:49 7:49 7:50 7:51 8 8 8:1 8:1 8:2 8:2 8:2 8:2 8:3 8:4 8:5 8:6 8:6 8:6-9 8:8 8:8-10 8:9 8:10 8:10 8:10-13 8:12 8:12 8:14 8:22 8:22 8:27 8:35 8:37 8:37 8:37 8:38 8:38 8:44 8:46 8:46 8:48 8:54 8:54 8:55 8:60 8:62 8:64 8:65 8:65 8:66 9:8 9:11 9:13 9:15 9:15 9:15 9:15 9:15 9:15-17 9:15-19 9:17 9:18 9:18 9:18 9:19 9:20 9:20 9:20 9:21 9:22 9:22 9:24 9:24 9:24 9:25 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26-28 9:26-28 9:27 9:28 9:28 10 10:1 10:1-13 10:1-13 10:2 10:2 10:2 10:5 10:5 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12 10:15 10:15 10:16 10:16 10:16 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:18 10:18-20 10:18-20 10:22 10:22 10:22 10:22 10:22 10:22 10:22 10:25 10:25 10:26 10:26 10:26 10:26 10:26 10:27 10:27 10:28 10:28 10:28 10:28 10:28 10:29 10:29 10:29 10:29 11:1 11:1 11:1-8 11:2 11:3 11:5 11:5 11:5 11:7 11:7 11:7 11:7 11:7 11:7 11:7 11:13 11:13 11:14 11:14-22 11:14-22 11:15 11:15 11:16 11:18-22 11:19 11:19 11:20 11:20 11:23 11:23 11:23 11:23-25 11:23-25 11:25 11:26 11:26 11:26 11:26-39 11:26-40 11:27 11:29 11:29 11:29-40 11:31-35 11:31-39 11:33 11:33 11:33 11:33 11:36 11:38 11:39 11:40 11:40 11:41 11:43 12 12 12:1 12:1-18 12:4 12:4 12:4 12:6 12:8 12:11 12:11 12:16 12:18 12:19 12:20 12:20 12:22-24 12:25 12:25 12:25-33 12:28 12:28 12:28 12:28-33 13:1 13:1-6 13:9 13:22 13:23 13:24 13:24 13:25 13:32 14:1-18 14:1-18 14:2 14:2 14:3 14:3 14:3 14:3 14:3 14:3 14:4 14:6-16 14:10 14:11 14:11 14:15 14:15 14:17 14:19 14:20 14:21 14:21 14:21 14:24 14:25 14:25 14:25 14:25 14:25 14:25 14:26 14:26 14:26 14:27 14:27 14:31 14:31 14:31 14:31 14:31 14:31 15 15:1 15:1 15:1-8 15:2 15:2 15:2 15:3 15:7 15:8 15:8 15:8-14 15:9 15:11 15:12 15:13 15:13 15:13 15:13 15:17-22 15:18 15:18 15:18 15:18 15:20 15:20 15:20 15:20 15:20 15:20 15:21 15:22 15:25 15:25-28 15:27 15:29 15:29 15:33 15:33 16 16 16:1 16:3 16:4 16:4 16:4 16:6 16:7 16:7 16:8 16:8-10 16:8-10 16:10-13 16:13 16:15-27 16:18 16:21 16:22 16:24 16:31 16:31 16:31-33 16:33 16:34 16:34 16:34 16:34 16:34 17 17 17:1 17:1 17:1 17:1 17:1 17:1 17:3 17:3 17:3-6 17:5 17:10 17:12 17:12 17:12 17:12 17:14 17:14 17:16 17:16 17:19 17:20-23 17:21 18 18:2 18:3 18:4 18:4 18:5 18:5 18:5 18:18 18:19 18:19 18:19 18:19 18:19 18:21 18:22 18:25-29 18:28 18:32 18:38 18:40 18:40 18:42 18:45 18:45 18:46 19:1-13 19:4 19:5 19:5 19:6 19:6 19:6 19:6 19:8 19:9 19:11 19:12 19:12 19:13 19:13 19:13 19:13 19:13-21 19:15 19:16 19:16 19:16 19:16 19:16 19:16-19 19:16-19 19:18 19:18 19:19 19:19 19:19 20:1-21 20:11 20:11 20:12-16 20:14 20:15 20:16 20:24 20:26 20:30 20:30 20:32 20:35-42 21 21:1 21:1 21:2 21:2 21:8 21:8 21:9 21:9-12 21:10 21:11 21:13 21:13 21:13 21:17 21:17-24 21:19 21:19 21:19 21:19 21:19-24 21:23 21:23 21:24 21:27 21:27 21:28 21:28 21:29 22:1-33 22:1-36 22:3 22:4 22:8 22:8-28 22:11 22:11 22:11 22:16 22:24 22:24 22:25 22:26 22:26 22:26 22:26 22:27 22:28 22:34 22:34 22:34 22:38 22:38 22:38 22:38 22:39 22:42 22:43 22:47 22:48 22:48 22:48 22:48 22:48 22:48 22:48-49 22:49 22:49 22:50 22:50 22:51
2 Kings
1 1:1 1:1-16 1:2 1:2 1:2 1:3 1:4 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:10 1:12 1:16 1:17 1:18 2 2:1-12 2:3 2:3 2:5 2:7 2:8 2:8 2:9 2:11 2:12 2:12 2:13 2:13 2:13 2:14 2:15 2:15 2:19-22 2:20 2:21 2:23 2:23 2:24 2:24 2:25 3 3 3 3 3:1 3:1-19 3:2 3:4 3:4 3:4-27 3:4-27 3:5 3:5 3:5-7 3:7 3:9-20 3:11 3:15 3:15 3:19 3:20-27 3:21 3:25 3:25-27 4:8-37 4:10 4:10 4:10 4:10 4:10 4:12 4:14 4:25-37 4:29 4:31 4:31 4:33-36 4:34 4:38 4:38 4:38 4:38 4:38-40 4:39 4:39 4:39 4:42 4:42 4:42 4:42 4:42 4:43 4:43 5 5 5:1 5:5 5:5 5:7 5:7 5:8 5:12 5:12 5:12 5:12 5:17 5:17 5:18 5:18 5:22 5:22 5:22 5:23 5:23 5:23 5:24 5:25 6:2 6:5 6:5 6:5 6:6 6:12 6:13 6:17 6:17 6:17 6:23 6:23 6:24-33 6:24-7:2 6:25 6:25 6:25 6:25-28 6:27 6:30 7:1-20 7:6-15 7:7 7:10 7:14 7:18 8 8:1 8:1 8:1-6 8:1-6 8:2 8:4 8:5 8:7-15 8:7-15 8:7-15 8:9 8:9 8:12 8:13 8:15 8:16 8:16 8:16 8:16-24 8:18 8:18 8:20 8:21 8:24 8:24-29 8:25 8:26 8:27 8:28 8:28 8:28 8:29 8:29 8:29 9 9:1 9:1 9:1-10 9:2 9:2 9:2 9:2 9:4 9:5 9:6 9:6-10 9:7-37 9:10 9:11-14 9:14 9:14 9:14-37 9:15 9:16 9:17 9:17-20 9:18 9:21 9:21 9:21 9:21 9:21-29 9:22 9:22-28 9:25 9:25 9:25 9:26 9:26 9:26 9:27 9:27 9:28 9:29 9:30 9:30 9:30 9:30 9:32 9:33 9:35 9:36 9:37 9:37 10:1 10:1-11 10:3 10:6 10:6-8 10:7 10:7 10:12 10:12-14 10:14 10:14 10:15 10:15 10:15 10:15 10:15-23 10:19 10:19-25 10:22 10:23 10:25 10:25 10:25 10:26 10:27 10:27 10:27 10:29-33 10:33 10:33 10:33 10:35 10:35 11:1 11:2 11:2 11:2 11:2 11:4 11:8 11:10 11:10 11:12 11:12 11:13-20 11:14 11:15 11:16 11:16 11:18 11:19 11:20 12:1 12:2 12:4 12:5 12:9 12:9 12:9 12:9-11 12:10 12:10 12:10 12:10 12:18 12:19 12:20 12:20 12:21 12:21 12:21 12:21 12:21 13:3 13:4 13:9 13:9 13:12 13:13 13:13 13:14-19 13:17 13:17 13:20-21 13:22-25 13:25 13:25 14:1 14:1-4 14:1-17 14:2 14:2 14:4 14:6 14:6 14:6 14:7 14:7 14:7 14:7 14:8-14 14:9 14:9 14:9 14:9 14:11 14:13 14:13 14:13 14:13 14:13 14:13 14:14 14:14 14:14 14:16 14:16 14:19 14:19 14:19 14:19 14:20 14:20 14:20 14:21 14:21 14:22 14:23 14:23 14:23 14:24 14:25 14:25 14:25 14:25 14:25 14:25-27 14:27 14:28 14:29 14:29 15:1 15:3 15:4 15:5 15:5 15:7 15:8 15:8-12 15:10 15:10 15:13 15:14 15:14 15:14 15:14-22 15:15 15:16 15:16 15:17 15:19 15:19 15:19 15:19 15:20 15:23-26 15:25 15:25 15:25 15:27 15:27 15:28 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:30 15:30 15:30 15:32 15:32 15:33 15:33 15:34 15:35 15:37 15:37 15:37 15:37 15:38 15:38 16 16:1-9 16:2 16:4 16:5 16:5 16:5-9 16:5-9 16:6 16:6 16:6 16:7 16:7-9 16:8 16:8 16:9 16:9 16:9 16:9 16:10-16 16:10-16 16:13 16:14 16:17 16:17 16:18 17:1 17:1 17:1-6 17:2 17:3 17:3 17:3 17:3 17:3-5 17:4 17:4 17:4 17:5 17:5 17:5 17:5 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:9 17:16 17:16 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24-29 17:24-29 17:25 17:26 17:28 17:29 17:29 17:30 17:30 17:30 17:31 17:31 17:31 17:31 17:33 18:1 18:2 18:2 18:4 18:4 18:4 18:4 18:5 18:7 18:7 18:8 18:8 18:9 18:9 18:9 18:9 18:9-12 18:9-12 18:11 18:11 18:11 18:11 18:13 18:13-16 18:13-16 18:14 18:14-16 18:15 18:16 18:16 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17 18:17-37 18:17-19:13 18:18 18:18 18:18 18:18 18:18 18:18 18:18-37 18:19 18:20 18:20-24 18:21 18:21 18:21 18:21 18:24 18:24 18:26 18:26 18:26 18:26 18:26 18:26 18:27 18:28 18:34 18:34 18:34 18:34 18:37 18:37 18:37 18:37 18:37 18:37 18:37 19 19:2 19:2 19:8 19:9 19:9 19:9 19:10-14 19:12 19:12 19:12 19:12 19:12 19:13 19:13 19:13 19:13 19:13 19:20 19:20-34 19:21 19:23 19:26 19:26 19:26 19:28 19:28 19:28 19:28 19:31 19:31 19:35 19:35 19:35 19:35 19:35 19:36 19:37 19:37 19:37 19:37 19:37 19:37 19:37 19:37 19:37 20:1 20:2 20:4 20:7 20:7 20:9 20:10 20:11 20:11 20:12 20:12 20:12 20:12 20:12 20:12-19 20:13 20:20 20:20 20:20 21 21:1 21:1 21:3 21:3 21:5 21:6 21:6 21:6 21:7 21:7 21:7 21:10-15 21:13 21:16 21:16 21:17 21:18 21:18 21:18 21:18 21:18 21:18-26 21:19 21:19 21:24 21:26 21:26 21:26 22 22 22:1 22:3 22:3 22:3-7 22:3-20 22:5 22:6 22:8 22:12 22:12 22:12 22:12 22:12-14 22:14 22:14 22:14 22:14 22:14 22:14 22:14-20 22:14-20 22:20 23 23 23 23:1-25 23:3 23:4 23:5 23:5 23:5 23:5 23:5 23:6 23:6 23:6 23:7 23:7 23:8 23:8 23:8 23:10 23:10 23:11 23:11 23:11 23:12 23:12 23:12 23:12 23:13 23:13 23:13 23:13 23:13 23:13 23:13 23:13 23:15 23:15-18 23:16 23:16 23:21-27 23:22 23:24 23:25 23:28 23:29 23:29 23:29 23:29-35 23:30 23:30 23:30 23:30 23:31 23:31 23:31 23:31 23:31 23:31 23:32 23:33 23:34 23:34 23:34 23:36 23:36 23:36 24:1 24:1 24:1 24:1 24:2 24:3 24:4 24:7 24:7 24:7 24:7 24:7 24:8 24:8 24:8 24:8 24:12 24:12 24:12-16 24:13 24:13 24:13 24:14-16 24:16 24:17 24:17 24:17 24:18 24:18 24:18-25 24:19 24:20 25 25 25 25 25:1 25:1 25:1-4 25:1-7 25:3 25:3 25:4 25:5 25:6 25:7 25:7 25:7 25:7 25:7 25:8 25:8 25:8-20 25:8-21 25:9 25:9-17 25:11 25:17 25:18 25:18-21 25:19 25:20 25:21 25:21 25:22 25:22 25:22 25:23 25:23 25:23 25:23 25:23 25:24 25:25 25:25 25:27 25:27 25:29
1 Chronicles
1:1 1:2 1:2 1:3 1:5 1:5 1:5 1:7 1:7 1:8 1:9 1:10 1:11 1:11 1:11 1:12 1:12 1:15 1:15 1:15 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:19 1:20 1:21 1:21 1:22 1:22 1:22 1:23 1:24 1:24-27 1:29 1:30 1:30 1:30 1:30 1:31 1:32 1:32 1:32 1:32 1:33 1:35 1:35 1:36 1:38 1:38 1:39 1:42 1:42 1:43 1:46 1:47 1:48 1:48 1:49 1:49 1:50 1:50 1:50 1:50 1:50 1:51 1:51 1:51 1:51-54 1:53 2:3 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:7 2:8 2:9 2:9 2:9 2:10 2:10 2:11 2:13 2:14 2:15 2:16 2:16 2:16 2:16 2:17 2:17 2:18 2:18 2:18 2:18 2:19 2:19 2:19 2:19 2:21 2:21 2:22 2:22 2:22 2:23 2:23 2:23 2:24 2:25 2:25 2:25 2:25 2:25 2:26 2:27 2:28 2:28 2:29 2:29 2:30 2:32 2:33 2:33 2:34-38 2:36 2:38 2:39 2:39 2:40 2:41 2:42 2:42 2:43 2:43 2:44 2:44 2:46 2:46 2:46 2:47 2:47 2:47 2:49 2:49 2:49 2:50 2:50 2:50 2:50 2:51 2:52 2:54 2:54 2:55 2:55 2:55 2:55 2:55 3 3:1 3:1 3:1 3:1 3:2 3:2 3:3 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:7 3:8 3:8 3:9 3:10 3:15 3:15 3:15 3:17 3:17-19 3:17-19 3:18 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:21 3:22 3:22 3:22 3:22 3:23 3:24 3:24 3:24 4:1 4:1 4:1 4:2 4:4 4:5 4:5 4:6 4:6 4:6 4:7 4:8 4:8 4:9 4:10 4:11 4:13 4:13 4:14 4:14 4:14 4:14 4:15 4:15 4:15 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18 4:20 4:20 4:21 4:21 4:21 4:22 4:22 4:23 4:24 4:24 4:24 4:24-43 4:25 4:25 4:25 4:26 4:26 4:27 4:28 4:29 4:29 4:29 4:30 4:30 4:31 4:31 4:32 4:32 4:32 4:32 4:32 4:33 4:33 4:34 4:35 4:36 4:36 4:36 4:37 4:37 4:37 4:37 4:37-43 4:39 4:39-43 4:41 5 5 5:1 5:1 5:1 5:1 5:2 5:3 5:4 5:4 5:4 5:5 5:6 5:7 5:7 5:8 5:8 5:8 5:8 5:9 5:10 5:12 5:13 5:13 5:13 5:13 5:13 5:14 5:14 5:15 5:17 5:18 5:18 5:19 5:19-22 5:20 5:21 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:25 5:25 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:26 6:2 6:3 6:3 6:3 6:3-9 6:4 6:5 6:5 6:6 6:7 6:7 6:7 6:8 6:8 6:9 6:9 6:10 6:11 6:12 6:13 6:13 6:14 6:14 6:15 6:16 6:17 6:17 6:18 6:20 6:20 6:21 6:21 6:21 6:22 6:22 6:23 6:24 6:25 6:26 6:26 6:26 6:26 6:27 6:28 6:29 6:30 6:33 6:33 6:34 6:34 6:35 6:35 6:35 6:36 6:36 6:37 6:39 6:39 6:39 6:40 6:41 6:42 6:42 6:43 6:44 6:44 6:44 6:45 6:45 6:46 6:50 6:51 6:52 6:52 6:53 6:54 6:54 6:57 6:60 6:60 6:62 6:67 6:68 6:68 6:69 6:69 6:70 6:70 6:70 6:71 6:71 6:72 6:73 6:73 6:73 6:74 6:74 6:74 6:75 6:76 6:76 6:77 6:77 6:77 6:78 7:1 7:1 7:1 7:2 7:2 7:2 7:3 7:3 7:3 7:3 7:6 7:7 7:7 7:7 7:7 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:10 7:10 7:10 7:10 7:10 7:11 7:13 7:14 7:14 7:15 7:16 7:17 7:18 7:18 7:18 7:20 7:20 7:20 7:20-23 7:21 7:21 7:24 7:24 7:26 7:27 7:28 7:28 7:28 7:29 7:31 7:32 7:32 7:32 7:33 7:35 7:35 7:36 7:37 7:38 7:38 7:39 8:2 8:3 8:3 8:3 8:3 8:4 8:4 8:5 8:5 8:7 8:7 8:7 8:9 8:11 8:12 8:12 8:12 8:13 8:13 8:13 8:14 8:15 8:15 8:16 8:17 8:17 8:19 8:19 8:19 8:20 8:21 8:23 8:23 8:23 8:24 8:25 8:26 8:29 8:30 8:30 8:30 8:30 8:31 8:31 8:32 8:32 8:33 8:33 8:33 8:33 8:33 8:34 8:34 8:34 8:34 8:35 8:35 8:35 8:36 8:36 8:36 8:37 8:37 8:37 8:37 8:38 8:38 8:39 8:39 8:40 8:40 8:40 9:4 9:4 9:5 9:6 9:7 9:7 9:8 9:8 9:8 9:10 9:10 9:10 9:11 9:11 9:11 9:11 9:12 9:12 9:12 9:12 9:12 9:12 9:14 9:14 9:14 9:15 9:16 9:16 9:16 9:17 9:17 9:17 9:17 9:17-19 9:19 9:19 9:21 9:21 9:21 9:22 9:28 9:29 9:31 9:31 9:32 9:35 9:35 9:35 9:36 9:36 9:36 9:36 9:37 9:37 9:37 9:38 9:39 9:39 9:39 9:40 9:40 9:42 9:42 9:43 9:43 9:43 9:44 10:1 10:2 10:3 10:8 10:10 11:1-3 11:4 11:4 11:4-8 11:5 11:5 11:5 11:5 11:7 11:7 11:9-47 11:11 11:11 11:11 11:12 11:12 11:12 11:13 11:13 11:16-19 11:19 11:20 11:21 11:22 11:22 11:22 11:26 11:27 11:27 11:27 11:28 11:29 11:29 11:29 11:29 11:29 11:30 11:30 11:31 11:32 11:32 11:32 11:32 11:33 11:34 11:34 11:35 11:35 11:35 11:36 11:36 11:37 11:37 11:37 11:38 11:38 11:38 11:39 11:40 11:41 11:41 11:42 11:43 11:43 11:43 11:44 11:44 11:44 11:45 11:45 11:47 12 12:1-37 12:2 12:2 12:2 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:4 12:4 12:4 12:4 12:4 12:5 12:5 12:5 12:5 12:5 12:6 12:6 12:7 12:7 12:7 12:8 12:8 12:8 12:8 12:8-18 12:9 12:9 12:10 12:10 12:11 12:12 12:13 12:13 12:18 12:18 12:20 12:20 12:20 12:20 12:20 12:22 12:24 12:27 12:27 12:27 12:27 12:28 12:33 12:34 12:40 12:40 12:40 12:40 12:40 13 13:5 13:5 13:6 13:6 13:6-13 13:7 13:7 13:8 13:8 13:9 13:9 13:11 14:1 14:1 14:4 14:5 14:5 14:7 14:11 14:14 14:15 14:16 14:16 15 15:1-29 15:2-24 15:5 15:7 15:7 15:8 15:10 15:11 15:11 15:11 15:11 15:11 15:16 15:17 15:17 15:17 15:17 15:18 15:18 15:18 15:18 15:18 15:18 15:18 15:18 15:18 15:18 15:19 15:19 15:19 15:19 15:20 15:20 15:20 15:20 15:20 15:20 15:20-24 15:21 15:21 15:21 15:21 15:21 15:22 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:27 15:27 15:28 15:28 15:29 16 16 16:1 16:3 16:3 16:4-43 16:5 16:6 16:6 16:22 16:31 16:36 16:38 16:39 16:39 16:40 16:41 16:41 16:42 17:7 17:18 18 18:1 18:1 18:1-15 18:2 18:2 18:3 18:3 18:4 18:4 18:5 18:6 18:8 18:8 18:8 18:8 18:8 18:9 18:10 18:10 18:11 18:16 18:16 18:16 18:16 18:16 18:17 18:17 18:17 19 19:6 19:7 19:7-15 19:15-19 19:16 20 20:3 20:3 20:4 20:4 20:4 20:4 20:5 20:5 20:5 20:5 20:5 20:6 20:6 20:8 21 21:1 21:2 21:5 21:9 21:9-19 21:12 21:15 21:15 21:16 21:16 21:22 21:23 21:24 21:24 21:25 21:25 21:25 21:25 21:27 21:29 22 22 22:2 22:2 22:3 22:3 22:3 22:3 22:4 22:5 22:7-16 22:8 22:9 22:14 22:14 22:14 22:19 23 23:1-19 23:3 23:5 23:6 23:8 23:10 23:10 23:10 23:11 23:11 23:15 23:16 23:17 23:17 23:19 23:19 23:20 23:21 23:21 23:21 23:22 23:23 23:24 23:29 23:29 24 24:1-19 24:2 24:3 24:3 24:3 24:5 24:6 24:6 24:6 24:7 24:7 24:7-18 24:8 24:8 24:9 24:9 24:9 24:10 24:10 24:10 24:10 24:10 24:11 24:11 24:12 24:12 24:13 24:14 24:14 24:15 24:16 24:16 24:17 24:17 24:18 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:27 24:29 24:29 24:30 24:30 25:1 25:1-6 25:2 25:2 25:2 25:2 25:3 25:3 25:3 25:3 25:3 25:4 25:4 25:4 25:4 25:4 25:4 25:4 25:4 25:4 25:4 25:5 25:5 25:5 25:6 25:9 25:9 25:10 25:12 25:14 25:15 25:15 25:16 25:21 25:23 25:25 25:30 25:31 26:1 26:1 26:1 26:1 26:2 26:2 26:2 26:3 26:4 26:4 26:4 26:4 26:4 26:4-8 26:5 26:5 26:7 26:7 26:7 26:7 26:8 26:9 26:10 26:11 26:14 26:15 26:15 26:16 26:16 26:17 26:17 26:18 26:18 26:18 26:18 26:19 26:20 26:23 26:24 26:25 26:25 26:25 26:26 26:27 26:27 26:31 27:1 27:1-15 27:2 27:3 27:3 27:4 27:4 27:4 27:4 27:5 27:6 27:7 27:8 27:11 27:12 27:12 27:13 27:15 27:15 27:15 27:16 27:16 27:17 27:17 27:18 27:19 27:19 27:19 27:20 27:20 27:20 27:20 27:21 27:21 27:21 27:21 27:22 27:24 27:24 27:24 27:25 27:25 27:25 27:25 27:25 27:25 27:25-31 27:26 27:27 27:27 27:27 27:27 27:28 27:28 27:28 27:28 27:29 27:29 27:29 27:30 27:30 27:30 27:30 27:30 27:31 27:31 27:32 27:32 27:33 27:33 27:34 27:34 27:34 28 28 28 28:2 28:3 28:11 28:11 28:17 28:18 28:18 28:19 29 29:1 29:1 29:1 29:2 29:4 29:6-9 29:7 29:7 29:10-14 29:12 29:21 29:21 29:22 29:24 29:29 29:29 29:29 29:29 29:29 29:29
2 Chronicles
1 1:3 1:4 1:5 1:7-12 1:14 1:14 1:15 1:15 1:16 2:3 2:3 2:3-7 2:7 2:7 2:7 2:8 2:8 2:10 2:13 2:14 2:14 2:14 2:16 2:16 2:17 2:17 2:18 2:18 3 3 3:1 3:1 3:1 3:1 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:9 3:9 3:14 3:14 3:14 3:15 3:17 4:1 4:2-5 4:5 4:5 4:6 4:6 4:7 4:8 4:9 4:9 4:12 4:12 4:13 4:16 4:16 4:17 4:17 4:17 4:17 4:20 4:22 4:22 5:3 5:12 5:12 5:13 5:14 5:14 6 6 6:6 6:10 6:11 6:13 6:22 6:28 6:28 7 7:1 7:1-3 7:3 7:12 7:14 7:20 7:20 8:2 8:2-6 8:3 8:3 8:4 8:5 8:6 8:13 8:13 8:14 8:14 8:17 8:17 8:18 8:18 8:18 9:1 9:1-12 9:4 9:4 9:10 9:10 9:10 9:10 9:10 9:11 9:11 9:11 9:14 9:16 9:16 9:16 9:17-19 9:18 9:21 9:21 9:21 9:21 9:21 9:24 9:26 9:29 9:29 9:29 9:29 10 10:9 10:18 11:1-4 11:5-12 11:6 11:7 11:7 11:7 11:7 11:10 11:10 11:11 11:11 11:13 11:13-16 11:14 11:15 11:18 11:18 11:18 11:19 11:20 11:20-22 11:20-22 12:2 12:3 12:3 12:3 12:5-9 12:9 12:13 12:13 12:15 12:15 12:16 13:1 13:2 13:2 13:2 13:2 13:2 13:4-20 13:5 13:5 13:5 13:5-12 13:9 13:11 13:19 13:19 13:22 14:8 14:9 14:9-13 14:9-15 14:10 14:11 14:12-18 15 15:1 15:1 15:1 15:8 15:8 15:8 15:14 15:16 15:16 15:16 15:17 16:1-6 16:1-6 16:1-10 16:1-13 16:4 16:4 16:4 16:4 16:8 16:10 16:10 16:12 16:14 16:14 17:1 17:2 17:7 17:7 17:7 17:7 17:7 17:7-9 17:8 17:8 17:8 17:8 17:8 17:8 17:8 17:8 17:8 17:8 17:8 17:11 17:14 17:14 17:15 17:16 17:17 17:17 17:18 18:1 18:7 18:8 18:10 18:23 18:25 18:33 19:1-3 19:2 19:4 19:4-11 19:8-11 19:11 20 20:1 20:2 20:3 20:9 20:10 20:14 20:14 20:14-17 20:16 20:16 20:16 20:19 20:19 20:19 20:19 20:20 20:20 20:25 20:26 20:26 20:26 20:28 20:31 20:34 20:34 20:35-37 20:35-37 20:35-37 20:36 20:37 21 21:2 21:2 21:2 21:2 21:3 21:4 21:4 21:5 21:6 21:6 21:12 21:12-15 21:12-15 21:16 21:17 21:17 21:17 21:19 21:20 21:20 22:1 22:3 22:6 22:6 22:6 22:8 22:8 22:9 22:9 22:10-12 22:11 22:11 22:11 22:11 23 23:1 23:1 23:1 23:1 23:5 23:7 23:12 23:15 23:18 23:18 23:24 24:1 24:6 24:6 24:6 24:6 24:8 24:9 24:10 24:11 24:11 24:15 24:16 24:20 24:24 24:25 24:25 24:26 24:26 24:26 24:27 25:3-5 25:4 25:4 25:5 25:5 25:5 25:5-10 25:5-11 25:6 25:7 25:7-10 25:8 25:11 25:12 25:13 25:14-16 25:23 25:23 25:23-24 25:24 25:24 25:26 25:27 25:28 25:28 26:1 26:1 26:3 26:3 26:4 26:5 26:5 26:6 26:6 26:6-15 26:7 26:7 26:7 26:8 26:8 26:8 26:9 26:9 26:9 26:10 26:10 26:10 26:10 26:11 26:11 26:11 26:12 26:14 26:14 26:15 26:15 26:16 26:16-21 26:17 26:17-20 26:19 26:20 26:21 26:22 26:23 26:23 27:1 27:3 27:3 27:3 27:4 27:4 27:5 27:7 27:7-9 28 28:2 28:3 28:5 28:6 28:7 28:7 28:9-15 28:9-15 28:12 28:12 28:12 28:12 28:12 28:12 28:12 28:17 28:18 28:18 28:18 28:18 28:18 28:18 28:19 29 29 29 29 29:1 29:1 29:1 29:3 29:3-36 29:7 29:12 29:12 29:12 29:12 29:12 29:12 29:12 29:12 29:13 29:13 29:13 29:13 29:13 29:14 29:14 29:14 29:14 29:14 29:16 29:21 29:21 29:21 29:21 29:23 29:25 29:25 29:25 29:27 29:30 29:30 30 30:1 30:5 30:6 30:6-9 30:14 30:16 31:2 31:2 31:5 31:6 31:10-13 31:12 31:13 31:13 31:13 31:13 31:13 31:13 31:13 31:14 31:15 31:15 31:15 31:15 32:1-8 32:5 32:5 32:8 32:9 32:9-23 32:18 32:20 32:23 32:23 32:27 32:27 32:27-33 32:28 32:28 32:30 32:30 32:30 32:31 32:31 32:32 32:33 33:6 33:6 33:6 33:6 33:11 33:11 33:11 33:11 33:11 33:11-13 33:14 33:14 33:14 33:14 33:18 33:18 33:19 33:19 33:20 33:20 33:20-25 34 34:1 34:3 34:4 34:6 34:7 34:8 34:8 34:8 34:8 34:11 34:12 34:12 34:12 34:14 34:14 34:20 34:20 34:20 34:22 34:22 34:22 34:22-28 34:29 35 35:1-19 35:8 35:8 35:9 35:9 35:9 35:9 35:9 35:13 35:13 35:13 35:13 35:15 35:15 35:18 35:20 35:20-24 35:20-24 35:20-27 35:20-27 35:21 35:22 35:22-24 35:22-25 35:25 35:25 35:25 35:25 36 36:1-4 36:1-4 36:6 36:6 36:7 36:7 36:7 36:7 36:7 36:9 36:10 36:10 36:10 36:11 36:12 36:13 36:17 36:18 36:19 36:20 36:20 36:20 36:21 36:21 36:21 36:22 36:22 36:22 36:23 36:23
Ezra
1 1 1:1 1:1 1:1-4 1:1-4 1:2 1:2 1:3 1:5 1:5 1:5 1:7-11 1:7-11 1:8 1:8 1:8 1:9 1:9 1:10 1:11 1:11 2 2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:4 2:6 2:6 2:6 2:8 2:9 2:10 2:13 2:16 2:19 2:23 2:24 2:26 2:27 2:28 2:28 2:29 2:32 2:33 2:33 2:34 2:35 2:36 2:36-39 2:36-39 2:36-39 2:36-39 2:37 2:39 2:40 2:41 2:42 2:42 2:42 2:42 2:42 2:43 2:43 2:43 2:45 2:46 2:47 2:50 2:51 2:52 2:53 2:53 2:54 2:54 2:55 2:55-58 2:57 2:57 2:58 2:59 2:59 2:60 2:61 2:61 2:63 2:64 2:64 2:64 2:65 2:67 2:69 2:69 2:69 2:69 2:69 2:70 2:70 3:2 3:2 3:2 3:2 3:2 3:3 3:5 3:6 3:7 3:7 3:7 3:7 3:8 3:8 3:9 3:10 4:2 4:2 4:2 4:3 4:5 4:6 4:7 4:7 4:7 4:7 4:8 4:8 4:8-24 4:8-6:18 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:12 4:13 4:14 4:17 4:17 4:17-22 4:20 5 5:1 5:1 5:1 5:1 5:3 5:3 5:5 5:6 5:6 5:6 5:13-17 5:17 6:1 6:2 6:2 6:2 6:2 6:2 6:3-5 6:4 6:6 6:9 6:14 6:14 6:15 6:15 6:16 6:16 6:18 6:19-22 7:1 7:1 7:1 7:1-5 7:3 7:4 7:5 7:6 7:6 7:6 7:6 7:7 7:10-12 7:12-26 7:13 7:20 7:22 7:24 7:24 7:24 7:28 8 8:2 8:2 8:4 8:5 8:6 8:7 8:7 8:7 8:9 8:9 8:13 8:14 8:15 8:15 8:16 8:16 8:16 8:16 8:16 8:16 8:16 8:17 8:17 8:18 8:19 8:20 8:20 8:20 8:21 8:21-23 8:24 8:24 8:27 8:27 8:27 8:27 8:27 8:27 8:27 8:33 8:33 8:33 8:33 8:33 8:36 9:1 9:2 9:3 9:3 9:5-15 9:8 9:8 9:9 10 10:2-4 10:6 10:9 10:9 10:9 10:11-19 10:13 10:15 10:15 10:18 10:18 10:19 10:21 10:22 10:22 10:23 10:23 10:23 10:26 10:26 10:27 10:27 10:28 10:28 10:29 10:29 10:29 10:30 10:30 10:31 10:31 10:32 10:32 10:33 10:34 10:34 10:37 10:38 10:39 10:41 10:42 10:43 10:43
Nehemiah
1 1:1 1:1 1:1 1:2 1:2 1:3 1:4 1:11 1:11 2:1 2:1 2:1-6 2:3 2:3 2:3 2:8 2:8 2:8 2:8 2:8 2:10 2:10 2:10 2:13 2:13 2:13 2:14 2:16 2:19 2:19 2:19 2:19 3:1 3:1 3:1 3:1 3:2 3:2 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:6 3:6 3:6 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:11 3:13 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:17 3:17 3:17 3:19 3:19 3:19 3:20 3:20 3:21 3:22 3:23 3:23 3:25 3:25 3:26 3:27 3:28 3:29 3:29 3:29 3:30 3:30 3:31 3:32 4 4:1 4:14 4:16 4:19 4:22 5:1-19 5:7 5:7 5:10 5:13 5:14 5:17 6:1 6:1 6:2 6:2 6:10 6:10 6:14 6:14 6:15 6:17-19 6:18 6:18 7:2 7:2 7:3 7:5 7:7 7:7 7:7 7:7 7:7 7:7 7:11 7:13 7:14 7:22 7:24 7:26 7:27 7:30 7:32 7:32 7:33 7:35 7:36 7:37 7:38 7:39-42 7:39-42 7:39-42 7:40 7:42 7:43 7:45 7:45 7:46 7:46 7:46 7:52 7:54 7:55 7:55 7:56 7:57 7:57 7:57-60 7:58 7:59 7:59 7:59 7:61 7:61 7:61 7:62 7:65 7:69 7:70 7:70 7:70 7:70-72 7:71 7:71 7:72 7:72 8 8:1 8:1 8:1 8:2 8:3 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:6 8:7 8:7 8:7 8:7 8:7 8:7 8:7 8:8 8:9 8:9 8:9-12 8:9-18 8:10 8:10 8:13 8:15 8:15 8:15 8:15 8:15 8:15 8:15 8:15-17 8:16 8:17 9 9:1 9:4 9:4 9:4 9:4 9:5 9:5 9:5 9:5 9:5 9:5 9:9-11 9:17 9:18 9:22 9:38 10:1 10:1 10:1 10:3 10:3 10:4 10:4 10:6 10:8 10:9 10:10 10:11 10:12 10:12 10:12 10:14 10:16 10:16 10:17 10:17 10:17 10:18 10:20 10:21 10:22 10:22 10:23 10:25 10:26 10:28 10:31 10:34 10:38 11:1 11:4 11:4 11:4 11:5 11:5 11:6 11:7 11:7 11:8 11:10 11:11 11:11 11:11 11:12 11:12 11:13 11:13 11:14 11:15 11:15 11:16 11:17 11:17 11:17 11:17 11:19 11:21 11:22 11:22 11:22 11:22 11:24 11:25 11:25 11:26 11:27 11:28 11:29 11:30 11:30 11:30 11:31 11:31 11:32 11:33 11:33 11:34 11:34 11:35 12 12 12:1 12:1 12:1 12:1 12:1 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:4 12:5 12:5 12:6 12:7 12:7 12:7 12:8 12:9 12:10 12:10 12:11 12:12 12:12 12:12 12:12 12:13 12:13 12:15 12:15 12:16 12:16 12:18 12:18 12:19 12:20 12:20 12:21 12:22 12:22 12:22 12:23 12:24 12:24 12:25 12:25 12:26 12:26 12:28 12:29 12:29 12:29 12:34-36 12:35 12:35 12:35 12:36 12:36 12:38 12:38 12:39 12:39 12:39 12:39 12:40 12:41 12:41 12:42 12:42 12:42 12:42 13:3 13:6 13:11 13:13 13:13 13:15 13:15 13:19 13:23 13:23-28 13:29 13:30 13:31 16
Esther
1 1:1 1:1 1:3 1:5 1:5 1:6 1:6 1:6 1:6 1:10 1:10 1:10 1:10 1:10 1:10-12 1:11 1:14 1:14 1:15 1:16 1:21 2:3 2:5 2:5 2:7 2:7 2:7 2:8 2:12 2:14 2:15 2:15 2:16 2:17 2:21 2:21 2:21 2:21-23 3 3:1 3:1 3:1 3:6 3:7 3:7 3:8-10 3:8-15 3:10 3:10 3:10 3:12 3:12 3:12 3:13 3:13 3:13 3:15 4:1 4:1 4:2 4:3 4:4 4:5 4:6 4:9 4:10 4:15-17 5 5:10 6:1-3 6:2 6:4 6:7 6:8 6:8 6:8 6:11 6:12 7 7 7:7 7:9 7:10 8:2 8:5 8:9 8:9 8:9 8:9 8:9 8:15 8:15 8:16 8:17 9:3 9:3 9:3 9:7 9:9 9:9 9:19 9:22 9:24-32 9:24-32 10:2
Job
1:1 1:3 1:3 1:3 1:3 1:4 1:4 1:5 1:6 1:6 1:6 1:6 1:6-12 1:8 1:13 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:17 1:18 1:19 1:20 1:20 1:20 1:20 1:20 1:21 1:22 2:1-7 2:8 2:9 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 3:1 3:3-9 3:8 3:11 4:10 4:10 4:11 4:15 4:18 4:19 4:21 5:7 5:19 5:24 5:26 6:4 6:4 6:5 6:5 6:6 6:6 6:15 6:16 6:16 6:16 6:18 6:19 6:38 7:1 7:6 7:12 7:12 7:13 7:21 8:1 8:5 8:8 8:11 8:11 8:11 8:12 8:13 8:14 8:16 9:7 9:8 9:9 9:9 9:9 9:9 9:9 9:9 9:25 9:30 9:30 9:33 9:33 10:10 10:21 10:21 11:1 11:3 11:5 11:8 11:9 11:12 11:12 11:17 11:20 12:18 12:18 12:20 12:21 12:23 12:24 13:25 13:28 14:1 14:2 14:6 15:10 15:14 15:14-16 15:26 15:33 16:9 16:10 16:13 16:14 16:15 17:6 17:13 17:14 18:1 18:6 18:6 18:6 18:9 18:9 18:10 18:14 18:15 18:21 19:23 19:23 19:24 19:25 19:25 19:25 20:14 20:16 20:16 20:16 20:16 20:16 20:16 20:17 20:17 20:17 20:23 20:24 20:24 21:7 21:11 21:12 21:12 21:12 21:17 21:18 21:26 22:1 22:14 22:14 22:21 22:24 23:9 23:9 23:9 23:13 24:2 24:6 24:6 24:10 24:10 24:11 24:11 24:16 24:19 24:19 24:20 24:23 25:1 25:6 25:6 25:6 26:5 26:6 26:6 26:6 26:13 26:13 26:13 26:13 26:28 27:18 27:18 27:21 27:21 27:23 28:1-11 28:4 28:7 28:7 28:10 28:12-28 28:16 28:16 28:16 28:16 28:17 28:17 28:18 28:18 28:18 28:19 28:19 28:19 28:22 28:26 28:28 29:3 29:6 29:6 29:14 29:14 29:14 29:23 30:1 30:4 30:4 30:7 30:9 30:11 30:15 30:18 30:29 30:29 30:30 30:31 31:6 31:7 31:12 31:20 31:20 31:22 31:22 31:26 31:26 31:27 31:27 31:40 31:40 31:40 32 32:2 32:2 32:2 32:2 32:4 32:6 32:9 32:19 34:6 34:12 35:5 36:19 36:28 37:2 37:2 37:4 37:8 37:9 37:10 37:17 37:18 37:18 38:6 38:7 38:7 38:9 38:10 38:10 38:12 38:14 38:17 38:22 38:23 38:25 38:25 38:28 38:29 38:29 38:31 38:31 38:31 38:31 38:32 38:32 38:32 38:33 38:37 38:41 39:1 39:1 39:5 39:6-8 39:9 39:10 39:10 39:10 39:12 39:13 39:13 39:13 39:14 39:19 39:19-25 39:21 39:23 39:23 39:23 39:25 39:27 39:27-30 39:30 40:9 40:15 40:15 40:15-24 40:17 40:18 40:21 40:21 40:22 41:1 41:2 41:2 41:2 41:2 41:2 41:6 41:16 41:20 41:20 41:21 41:24 41:26 41:27 42:5 42:6 42:8 42:8 42:11 42:11 42:12 42:12 42:12 42:14 42:14
Psalms
1:3 1:3 1:3 1:4 2:2 2:3 2:3 2:6 2:9 2:9 2:9 2:12 2:12 3:4 3:7 4 4:1 4:2 4:6 5 5:4 5:6 6 6 6:6 6:6 6:8 7 7 7 7:5 7:9 7:11 7:11 7:12 7:12 7:13 7:13 7:13 8 8 8 8 8:3 8:4 8:4 8:8 9 9:5 9:6 9:11 9:13 9:15 9:15 9:16 9:16 9:17 9:17 9:19 9:20 10:6 10:9 10:15 11 11:2 11:6 11:6 12 12:6 12:6 14:1 14:1 15:3 15:3 15:5 15:5 15:5 16 16 16:3 16:4 16:5 16:5 16:6 16:7 16:8-11 16:9 16:10 16:10 16:11 17:8 17:8 17:10 17:13 17:14 17:15 17:15 18:5 18:5 18:6 18:7 18:8 18:10 18:10 18:11 18:11 18:11 18:11 18:12 18:12-14 18:13 18:13 18:13 18:14 18:15 18:28 18:30 18:33 18:34 18:34 18:34 18:34 18:35 18:42 18:42 19 19:1 19:1-6 19:5 19:6 19:7 19:7 19:7-10 19:9 19:10 19:10 19:10 19:12 19:13 19:13 19:14 19:14 20:5 20:8 21 21:3 21:10 22 22 22 22 22:1 22:1 22:3 22:6 22:6 22:7 22:12 22:12 22:14 22:16 22:16 22:20 22:21 22:28 22:29 23 23:1 23:1 23:2 23:5 23:5 23:5 24 24:3 24:4 24:4 25 26:2 26:6 26:6 26:6 27:5 27:6 27:7 27:8 28 28:1 28:2 28:6 29:1 29:5 29:5 29:6 29:6 29:6 29:8 29:9 30:2 30:3 30:3 30:3 30:11 30:11 30:11 31 31:2 31:3 31:6 31:17 32:4 32:9 32:9 32:9 32:9 32:9 33 33:2 33:11 33:11 33:12 33:14 33:15 33:20 34 34 34 34 34:4 34:7 34:7 34:10 34:11 34:15 34:19 35:2 35:5 35:13 35:15 35:17 35:17 35:21 35:25 36:6 36:6 36:6 37 37:2 37:4 37:9 37:17 37:21 37:21 37:22 37:25 37:26 37:35 38:2 38:17 39 39 39:1 39:4 39:5 39:9 39:12 40:2 40:6 40:6-8 40:7 40:8 40:9 40:12 40:15 40:15 40:16 41:1 41:3 41:8 41:9 41:9 41:13 41:13 42 42 42:1 42:1 42:6 42:6 42:6 42:7 42:7 42:7 44 44:3 44:12 44:14 44:19 45 45 45:1 45:2 45:2 45:6 45:6 45:7 45:7 45:7 45:8 45:8 45:8 45:8 45:8 45:9 45:9 45:9 45:12 45:13 45:14 46 46:4 46:9 47:7 47:7 47:9 48:12 48:13 49 49:4 49:12 49:15 49:15 49:18 49:19 50 50 50:1 50:9 50:13 50:18 50:23 51:1 51:1 51:1 51:4 51:7 51:7 51:7 51:9 51:9 51:10-14 51:18 52 52 52:2 52:8 53 53 54 54 55 55:6-8 55:12-14 55:17 55:17 55:19 56 56 57 57:4 58 58:3 58:4 58:4 58:5 58:5 58:6 58:8 58:9 58:9 58:9 58:9 58:10 59 59 59:6 59:14 60 60 60 60 60 60:2 60:4 60:4 60:4 60:5 60:6 60:7 60:8 60:8 61 62 62 62:3 62:9 63:4 63:8 64:3 64:3 64:3 64:4 65:4 65:9 65:10 65:10 65:12 65:12 65:13 65:13 65:13 66:6 66:6 66:6 66:10 66:15 66:15 67 68:1 68:1 68:2 68:4 68:7 68:13 68:13 68:14 68:14 68:15 68:15 68:16 68:17 68:17 68:18 68:18 68:25 68:27 68:27 68:30 68:30 68:31 68:31 68:31 68:34 69 69 69 69:8 69:15 69:15 69:20 69:21 69:21 69:21 69:21 69:22 69:22 69:28 69:32 69:33 70:3 71:3 72:3 72:5 72:6 72:6 72:7 72:9 72:9 72:10 72:10 72:10 72:10 72:16 72:17 72:19 73 73:1 73:4 73:7 73:13 73:15 73:24 73:28 74:1 74:2 74:5 74:6 74:6 74:8 74:13 74:13 74:14 74:18 74:19 75:5 75:8 75:8 75:8 75:8 75:8 75:10 76 76:2 76:2 76:5 76:10 77 77:2 77:15 77:16-19 77:18 77:18 77:18 77:19 77:20 78:2 78:12 78:12 78:17 78:23 78:25 78:27 78:28 78:30 78:31 78:35 78:39 78:40 78:43 78:45 78:45 78:45 78:46 78:47 78:47 78:48 78:49 78:55 78:59 78:62 78:67 78:67-69 78:68 78:68 78:70 78:70 78:71 78:72 79:1 79:1 79:4 79:5 79:5 79:12 79:12 79:12 79:12 80 80:1 80:1 80:1 80:8 80:10 80:10 80:11 80:12 80:13 80:13 80:17 80:17 81 81:3 81:4 81:6 81:6 81:7 81:7 81:16 81:16 81:16 81:16 83:6 83:6-8 83:7 83:7 83:7 83:9 83:9 83:9 83:10 83:10 83:11 83:11 83:11 83:12 83:13 83:18 83:18 84 84 84:2 84:3 84:3 84:3 84:6 84:6 84:7 84:10 84:11 85:1 85:10 85:12 86:2 86:5 86:13 86:15 86:16 87:2 87:2 87:4 87:4 87:4 87:4 87:4 87:5 88 88 88 88 88:9 88:10 89 89 89:3 89:3 89:3 89:4 89:10 89:12 89:13 89:14 89:14 89:17 89:24 89:26 89:27 89:27 89:28 89:52 90:2 90:5 90:9 91:3 91:3 91:4 91:4 91:5 91:9 91:11 91:13 91:13 91:13 91:13 92:3 92:10 92:10 92:10 92:12 92:12 92:12 93:3 93:4 94:1 94:12 94:17 95:1 95:6 95:6 95:6 95:7 95:8 95:8 95:9 96:1 96:2 96:5 97:2 97:4 97:5 97:7 97:7 97:11 98:1 98:6 98:6 98:6 99:1 99:5 99:6 102:3 102:4 102:5 102:6 102:6 102:6 102:7 102:19 102:19 102:26 103:1 103:2 103:4 103:5 103:5 103:12 103:15 103:15 103:17-19 103:19 103:20 104:1 104:2 104:2 104:3 104:3 104:4 104:4 104:7 104:8 104:12 104:13 104:14 104:14 104:15 104:15 104:16-18 104:18 104:18 104:18 104:21 104:21-29 104:22 104:24 104:26 104:29 104:30 104:30 104:32 104:35 105:8-11 105:13 105:14 105:15 105:15 105:20 105:30 105:31 105:31 105:31 105:32 105:33 105:34 105:34 105:41 105:43 106:14 106:17 106:17 106:19 106:19 106:25 106:28 106:30 106:31 106:32 106:33 106:37 106:47 107 107:1-7 107:10 107:10 107:16 107:16 107:16 107:18 107:27 107:30 107:33-35 108:9 108:9 109:10 109:10 109:17 109:18 109:18 109:19 110:1 110:1 110:1 110:3 110:4 110:4 110:4 110:5 112:9 112:10 113 113 113 113:7 114 114 114:2 114:3 114:4 114:6 115:16 116 116:3 116:7 116:13 116:13 116:16 117 118 118 118:5 118:12 118:19 118:22 118:22 118:23 118:25 119 119:7-175 119:11 119:83 119:83 119:86 119:88 119:96 119:103 119:105 119:105 119:119 119:128 119:138 119:176 120 120:4 120:4 120:4 120:4 120:5 120:5 120:5 121 121:6 122 122:5 122:6 123:1 124:7 124:7 125:2 125:3 125:5 126:1-6 127:2 127:3 127:5 127:5 128:3 129:4 129:6 129:6 129:7 130:3 130:4 130:4 132 132:3 132:3 132:5 132:5 132:6 132:6 132:6 132:6 132:7 132:8 132:10 132:11 132:11 132:13 133:2 133:2 133:3 135 135:4 135:5-7 135:7 135:7 135:7 135:11 135:15-18 136 136 136:20 137 137 137:1 137:1 137:2 137:2 139:7 139:8 139:13 139:24 140 140:3 140:3 140:5 140:5 140:141 141:1 141:2 141:2 141:2 144:3 144:6 144:6 144:13 144:14 145 145 145 145:1 145:2 145:8 145:9 146:3 147:6 147:9 147:14 147:16 147:16 147:17 147:47 148:4 148:4 149:2 149:3 149:6 150:4 150:4 150:4 150:5 150:5
Proverbs
1:6 1:7 1:9 1:9 1:14 1:17 1:20 1:21 1:31 2:17 2:18 3:10 3:10 3:10 3:12 3:13-18 3:15 3:18 3:22 4:17 5 5:3 5:4 5:4 5:4 5:15 5:16 5:19 5:20 5:22 6:1 6:1-5 6:2 6:4 6:5 6:6 6:12 6:23 6:26 6:28 6:34 6:34 6:35 7:2 7:2 7:5 7:6 7:8 7:9 7:12 7:16 7:17 7:17 7:17 7:17 7:20 7:23 7:23 8:1 8:3 8:10 8:11 9:1-5 9:2 9:3 9:7 9:14 9:18 10 10:26 11:1 11:14 11:15 11:15 11:22 11:22 11:22 11:26 11:30 12:17 12:18 12:19 12:27 13:9 13:9 13:10 13:14 13:17 14:14 14:31 15:11 15:19 15:19 15:22 16:1 16:9 16:11 16:15 16:15 16:16 16:18 16:24 16:33 16:33 17:3 17:3 17:12 17:18 17:18 17:23 17:23 18:6 18:7 18:8 19:6 19:13 19:21 19:24 20:1 20:1 20:9 20:10 20:16 20:24 20:27 20:27 21:1 21:1 21:1 21:9 21:14 21:16 21:16 22:5 22:9 22:15 22:15 22:18 22:28 23:2 23:3 23:6 23:10 23:15 23:16 23:21 23:27 23:30 23:30 23:31 23:31 23:31 23:32 23:32 24:13 24:20 24:30 24:31 24:31 24:31 25:4 25:4 25:6 25:7 25:12 25:13 25:16 25:17 25:18 25:18 25:18 25:20 25:20 25:23 26:2 26:3 26:8 26:9 26:13 26:14 26:14 26:15 26:16 26:16 26:18 26:21 26:23 26:23 26:25 27:15 27:16 27:20 27:21 27:21 27:22 27:25 27:25 27:26 27:27 28:7 28:8 28:8 28:14 28:15 29:24 30 30:1 30:1 30:5 30:14 30:15 30:15 30:16 30:17 30:18 30:19 30:24 30:25 30:26 30:28 30:30 30:31 30:33 31:1-9 31:6 31:6 31:8 31:10 31:10-31 31:10-31 31:13 31:16 31:19 31:19 31:21 31:21 31:22 31:22 31:22 31:22 31:24 31:24 31:24
Ecclesiastes
1:6 1:17 2:4-6 2:5 2:6 2:6 2:6 2:8 2:8 2:8 2:12 3:4 3:4 3:18 4:12 5:15 7:6 7:20 7:25 7:29 8:8 8:8 8:11 9:3 9:8 9:8 9:8 9:11 9:11 9:12 9:12 10:1 10:1 10:8 10:11 11:9 12:2 12:2 12:2-6 12:3 12:4 12:4 12:5 12:5 12:7 12:7 12:11
Song of Solomon
1:3 1:4 1:5 1:5 1:5 1:5 1:8 1:10 1:10 1:11 1:12 1:13 1:14 1:14 1:15 1:17 2:1 2:1 2:1 2:1 2:2 2:2 2:2 2:4 2:4 2:4 2:5 2:5 2:7 2:8 2:9 2:9 2:9 2:11 2:11 2:12 2:12 2:13 2:13 2:14 2:14 2:14 2:15 2:15 2:16 2:16 2:17 3:5 3:6 3:10 3:11 4 4:3 4:3 4:4 4:5 4:8 4:8 4:8 4:8 4:8 4:8 4:8-12 4:11 4:11 4:11 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:14 4:14 4:15 4:16 5:1 5:1 5:3 5:3 5:5 5:7 5:10 5:10 5:11 5:11 5:11 5:13 5:13 5:14 5:14 5:14 5:15 6:2 6:2 6:3 6:4 6:4 6:8 6:9 6:10 6:10 6:11 6:11 6:12 6:13 7:2 7:2 7:2 7:3 7:4 7:4 7:4 7:4 7:5 7:5 7:7 7:13 8:1 8:2 8:6 8:6 8:11 8:14 50
Isaiah
1 1:1 1:1 1:2 1:2 1:3 1:4 1:5-9 1:6 1:6 1:6 1:8 1:8 1:8 1:8 1:9 1:9 1:10 1:10 1:10 1:11 1:13 1:15 1:18 1:18 1:18 1:18 1:18 1:21 1:21 1:22 1:22 1:24 1:25 1:25 1:25 1:25 1:25 1:29 1:29 1:30 1:30 1:30 2:1 2:1 2:2 2:2 2:3 2:4 2:4 2:6 2:6 2:8 2:12 2:13 2:13 2:13 2:13 2:20 2:20 3 3:2 3:3 3:3 3:4 3:5 3:6 3:10 3:15 3:16 3:16 3:16 3:17 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:21 3:21 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:23 3:23 3:23 3:23 3:24 3:24 3:24 3:24 3:24 3:24 3:24 3:25 4:1 4:1 4:2 4:2 4:5 4:6 5:1 5:2 5:2 5:2 5:2 5:4 5:4 5:5 5:5 5:6 5:7 5:8 5:9 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:14 5:18 5:18 5:22 5:24 5:24 5:24 5:25 5:26 5:26 5:27 5:27 5:28 5:28 6:1 6:2 6:3 6:3 6:3 6:3 6:3-5 6:4 6:4 6:6 6:6 6:6 6:7 6:10 6:10 6:13 6:13 6:13 7 7:1 7:1-8 7:3 7:3 7:3 7:3 7:3 7:4 7:4 7:5 7:6 7:8 7:8 7:9 7:10 7:14 7:14 7:14 7:14 7:15 7:15 7:16 7:16 7:17 7:18 7:18 7:18 7:19 7:20 7:21 7:21-25 7:22 7:23 7:23-25 7:25 8:1 8:1 8:1 8:1-3 8:2 8:2 8:2 8:3 8:3 8:4 8:6 8:6 8:7 8:7 8:14 8:14 8:16 8:16 8:19 8:19 8:19 8:19 8:20 8:20 8:20 8:21 8:22 9:1 9:1 9:1 9:2 9:2 9:3 9:4 9:4 9:5 9:6 9:6 9:6 9:6 9:7 9:7 9:8-10:4 9:10 9:10 9:10 9:12 9:14 10:2 10:5 10:5-19 10:6 10:6 10:6 10:6 10:9 10:9 10:9 10:12 10:12 10:14 10:15 10:22 10:24 10:24 10:26 10:26 10:26 10:26 10:26 10:26 10:26 10:27 10:28 10:28 10:28 10:28-32 10:28-32 10:29 10:29 10:30 10:30 10:31 10:31 10:34 10:34 10:34 11:1 11:1 11:1 11:1 11:1 11:2 11:2-4 11:5 11:6 11:6 11:6 11:6 11:6-8 11:7 11:8 11:8 11:8 11:8 11:8 11:10 11:10 11:10 11:11 11:11 11:11 11:11 11:11 11:11 11:12 11:12 11:12 11:15 11:15 11:16 12:1 12:2 12:2 13:1 13:2 13:4 13:4-22 13:8 13:9 13:10 13:10 13:10 13:12 13:12 13:16 13:18 13:18 13:19 13:19 13:20 13:21 13:21 13:21 13:21 13:21 13:21 13:22 14:3 14:4 14:5 14:9 14:9 14:9 14:9 14:11 14:12 14:12 14:13 14:13 14:13 14:14 14:19 14:23 14:23 14:23 14:29 14:29 14:29 14:29 14:29 14:29 14:29 14:30 14:31 15:1 15:1 15:2 15:2 15:3 15:4 15:4 15:5 15:5 15:5 15:5 15:6 15:6 15:6 15:7 15:7 15:8 15:8 15:9 16:1 16:1 16:1 16:2 16:3 16:5 16:7 16:8 16:8-10 16:9 16:9 16:10 16:11 17:1 17:1 17:2 17:2 17:3 17:4 17:6 17:8 17:10 17:13 17:13 17:13 17:19 18:1 18:1 18:1 18:2 18:2 18:2 18:2 18:2 18:3 18:3 18:4 18:5 18:5 19 19:3 19:3 19:3 19:5 19:6 19:6 19:6 19:6 19:7 19:7 19:7 19:8 19:8 19:9 19:9 19:11 19:13 19:13 19:13 19:15 19:17 19:18 19:18 19:18 19:18 20 20 20:1 20:1 20:1 20:2 20:2 20:2 20:2 20:3 20:4 20:6 21:1 21:1 21:1 21:2 21:2 21:2 21:5 21:5 21:5 21:5-9 21:7 21:8 21:11 21:11 21:13 21:13 21:13 21:14 21:16 22 22:1 22:1 22:1 22:1-13 22:3 22:5 22:6 22:6 22:6 22:6 22:9 22:9 22:9 22:11 22:11 22:11 22:12 22:12 22:15 22:15-25 22:15-25 22:16 22:16 22:20 22:20 22:21 22:21 22:22 22:22 22:23 22:24 22:24 23:1 23:1 23:1 23:2 23:3 23:3 23:4 23:12 23:12 23:12 23:12 23:13 23:14 24 24:8 24:9 24:13 24:18 24:20 24:20 24:20 24:22 24:23 24:23 25:1 25:5 25:5 25:6 25:6 25:7 25:10 25:10 25:12 26:1 26:1 26:4 26:4 26:14 26:19 26:20 27:1 27:1 27:2 27:8 27:8 27:10 27:12 27:12 28:1 28:1 28:2 28:4 28:4 28:5 28:7 28:7 28:15 28:16 28:16 28:16 28:18 28:20 28:21 28:21 28:22 28:24 28:25 28:25 28:25 28:25 28:27 28:27 28:27 28:28 28:28 29 29:1 29:2 29:4 29:7 29:9 29:11 29:17 29:18 29:21 30 30:2-4 30:4 30:4 30:6 30:6 30:6 30:6 30:6 30:7 30:14 30:14 30:17 30:17 30:22 30:24 30:24 30:24 30:24 30:24 30:24 30:24 30:24 30:25 30:28 30:28 30:28 30:28 30:29 30:30 30:33 30:33 31 31:3 31:9 32:2 32:5 32:14 32:15 32:20 32:20 33:1 33:4 33:4 33:7 33:9 33:9 33:11 33:12 33:12 33:14 33:21 33:22 33:23 33:23 34:3 34:4 34:5 34:5 34:5 34:6 34:6 34:6 34:6 34:7 34:7 34:9 34:9 34:9 34:11 34:11 34:11 34:11 34:13 34:13 34:13 34:13 34:13 34:14 34:14 34:15 34:15 35:1 35:1 35:1 35:2 35:2 35:2 35:6 35:6 35:7 35:7 35:7 35:8 35:10 36 36 36:2 36:2 36:2 36:2-22 36:2-22 36:3 36:3 36:3 36:4 36:6 36:6-9 36:9 36:11 36:11 36:12 36:12-37:13 36:13 36:16 36:17 36:18 36:19 36:22 36:22 37 37:2 37:6 37:8 37:8 37:9 37:12 37:12 37:12 37:12 37:12 37:13 37:13 37:13 37:16 37:16 37:22 37:25 37:27 37:28 37:29 37:29 37:29 37:29 37:29 37:32 37:37 37:38 37:38 37:38 37:38 37:38 38:1 38:1 38:8 38:8 38:9-20 38:12 38:12 38:14 38:14 38:14 38:20 38:21 39:1 39:1 39:1 39:2 39:7 40 40:3 40:3 40:3 40:4 40:5 40:6 40:6 40:7 40:8 40:11 40:11 40:11 40:12 40:12 40:13 40:15 40:19 40:19 40:19 40:22 40:22 40:26 40:31 40:31 41:1-10 41:4 41:7 41:7 41:7 41:7 41:7 41:14 41:14 41:14 41:15 41:18 41:19 41:19 41:19 41:19 41:19 41:19 41:25 41:25 41:25 41:29 42:1 42:1-7 42:3 42:3 42:4 42:6 42:7 42:10 42:11 42:11 42:11 42:12 42:15 42:18 42:19 42:19 42:21 43:1 43:3 43:3 43:14 43:14 43:19 43:20 43:20 43:20 43:24 43:24 43:25 44:2 44:3 44:3 44:4 44:4 44:6 44:6 44:6 44:6 44:10 44:10-20 44:12 44:12 44:12-15 44:13 44:14 44:14 44:14 44:14 44:15 44:15 44:15 44:16 44:17 44:19 44:19 44:20 44:22 44:22 44:22 44:24 44:27 44:28 44:28 45:1 45:2 45:2 45:2 45:2 45:5 45:9 45:9 45:13 45:14 45:14 45:14 45:14 45:14 45:14 45:16 45:17 45:23 46:1 46:1 46:1 46:6 46:6 46:6 46:9 46:11 47:1 47:1 47:2 47:2 47:3 47:3 47:6 47:9 47:9 47:9 47:12 47:12 47:13 47:13 48:4 48:5 48:20 48:21 49:2 49:2 49:3 49:6 49:12 49:13 49:13-23 49:18 49:21 49:26 49:26 50:2 50:5 50:6 50:7 50:9 51:6 51:8 51:8 51:9 51:9 51:12 51:14 51:16 51:16 51:17 51:17 51:17-22 51:22 52:1 52:2 52:4 52:5 52:12 53 53 53 53 53:1 53:3 53:5 53:6 53:6 53:6 53:6 53:7 53:7 53:8 53:9 53:9 53:10 53:11 53:11 53:12 54:4-6 54:5 54:5 54:9 54:11 54:12 54:12 54:12 54:12 54:12 55:6 55:7 55:13 55:13 55:13 56:2 56:3 56:3 56:3-6 56:4 56:6 56:7 56:10 56:12 57:5 57:9 57:15 57:15 57:20 58:4 58:5 58:7 58:7 58:7 58:8 58:8 59:5 59:5 59:5 59:5 59:5 59:11 59:14 59:15 59:17 59:17 59:17 59:17 59:17 59:19 59:21 60:1 60:1 60:1-14 60:2 60:2 60:5 60:5 60:6 60:6 60:6 60:6 60:6 60:7 60:7 60:7 60:8 60:10 60:11 60:13 60:13 60:13 60:13 60:13 60:17 60:17 60:18 61:1 61:3 61:3 61:3 61:10 61:10 61:10 61:10 61:10 61:11 62:3 62:3 62:3 62:4 62:4 62:4 62:5 62:6 62:10 62:10 63:1 63:1-4 63:2 63:2 63:2 63:3 63:3 63:3 63:6 63:9 63:16 63:16 64:6 64:8 64:8 64:8 64:9-12 64:11 65 65:3 65:4 65:4 65:10 65:10 65:10 65:11 65:11 65:16 65:16 65:20 65:25 65:25 65:25 65:25 66:1 66:2 66:2 66:3 66:3 66:3 66:3 66:14 66:15 66:17 66:17 66:17 66:19 66:19 66:20 66:24
Jeremiah
1:1 1:1 1:5 1:6 1:9 1:11 1:13 1:14 1:15 1:18 2:2 2:2 2:6 2:8 2:10 2:10 2:10 2:13 2:14 2:15 2:16 2:16 2:16 2:17 2:18 2:18 2:18 2:20 2:22 2:22 2:22 2:23 2:23 2:23 2:24 2:30 2:32 3:1 3:1 3:1-14 3:2 3:3 3:6 3:8 3:8 3:9 3:9 3:15 3:20 3:21 3:24 4 4:2 4:3 4:4 4:6 4:6 4:11 4:11 4:11 4:12 4:13 4:19 4:20 4:21 4:28 4:30 4:30 4:30 4:30 4:31 5:6 5:6 5:6 5:6 5:6 5:10 5:16 5:24 5:24 5:26 5:26 5:27 5:27 5:27 5:28 6:1 6:1 6:3 6:9 6:9 6:10 6:17 6:20 6:20 6:20 6:26 6:26 6:28 6:29 6:29 6:30 7:12 7:12 7:15 7:18 7:18 7:18 7:18 7:18 7:22 7:28 7:29 7:29 7:31 8:2 8:2 8:2 8:7 8:7 8:7 8:7 8:7 8:13 8:13 8:14 8:14 8:16 8:17 8:17 8:17 8:17 8:17 8:17 8:19 8:21 8:22 8:22 8:22 9:3 9:15 9:15 9:15 9:15 9:15 9:17 9:22 10:3 10:5 10:9 10:9 10:11 10:11 10:12 10:21 10:22 10:22 11:5 11:13 11:16 11:21-23 12:5 12:8 12:10 12:13 13:1 13:1 13:1 13:1 13:16 13:22 13:23 13:23 13:25 14:2 14:2 14:3 14:3 14:6 14:12 14:15 15:1 15:4 15:7 15:9 15:10 15:10 15:12 15:12 15:16 15:16 16:5 16:6 16:6 16:6 16:7 16:7 16:7 16:7 16:16 16:16 17:1 17:1 17:1 17:1 17:3 17:5 17:6 17:8 17:8 17:10 17:11 17:16 17:19 17:20 17:20-22 17:26 18:1-6 18:14 18:14 18:18 19:1 19:1 19:1-10 19:2 19:2-6 19:3 19:5 19:9 19:10 19:13 19:13 19:13 19:13 19:14 20:1 20:1 20:1 20:2 20:2 20:3 20:3 20:5 20:5 21:1 21:1 21:1 21:2 21:7 21:13 21:13 22:10-12 22:10-12 22:11 22:11 22:13 22:14 22:14 22:14 22:14 22:14 22:18 22:18 22:19 22:20 22:24 22:30 23:5 23:5 23:5 23:6 23:10 23:11 23:14 23:14 23:15 23:15 23:15 23:24 23:28 23:29 23:29 24:1 24:1 24:2 24:2 24:2 24:2 24:5 24:7 24:9 24:9 25 25:1 25:3 25:10 25:11 25:12 25:15 25:20 25:20 25:20 25:20 25:21 25:22 25:22 25:23 25:23 25:24 25:26 25:29 25:34 25:35 25:38 26:2 26:10 26:18 26:18 26:18 26:19 26:20 26:20-23 26:22 26:23 26:23 26:24 26:24 27:2 27:2 27:3 27:3 27:3 27:6 27:19 27:20 28:1 28:10 28:12 29:3 29:3 29:3 29:4 29:21 29:21 29:22 29:22 29:24 29:24-32 29:25 29:26 29:27 29:29 29:31 29:32 30:11 31:3 31:4 31:4 31:5 31:6 31:9 31:13 31:15 31:15 31:15 31:18 31:33 31:33 31:34 31:35 31:38 31:38 31:39 31:39 31:40 32:2 32:2 32:4 32:5 32:6 32:6-12 32:7 32:7-9 32:12 32:12 32:12 32:14 32:29 32:40 32:44 32:44 33:1 33:11 33:13 33:20 33:20 33:21 33:22 33:25 34:5 34:13 34:14 34:18 34:18 34:18 34:19 34:19 35 35:3 35:4 35:4 35:5 35:6 35:6-19 35:6-19 35:10 36 36 36:2 36:2 36:4 36:4 36:5 36:6 36:6-10 36:9 36:10 36:11 36:11-20 36:12 36:12 36:12 36:12 36:12 36:13 36:14 36:14 36:14 36:14 36:21 36:22 36:22 36:23 36:23 36:23 36:23 36:23 36:26 36:26 36:26 36:26 36:28 36:29 36:30 36:32 36:32 37:3 37:3 37:3 37:4 37:5 37:5 37:5 37:5-8 37:7 37:11 37:13 37:13 37:13 37:13 37:15 37:16 37:21 37:21 37:21 37:21 37:21 38:1 38:1 38:1 38:1 38:1 38:1-4 38:1-6 38:6 38:6 38:7 38:7-13 38:17-23 38:19 38:60 39 39:1-10 39:3 39:3 39:3 39:3 39:3 39:5 39:7 39:7 39:8-12 39:9 39:10 39:11 39:12 39:13 39:13 39:13 39:13 39:13 39:13 39:13 40 40:1 40:1 40:1 40:1 40:2-5 40:5 40:5-16 40:7 40:7-41:10 40:8 40:8 40:8 40:8 40:8 40:8 40:11 40:11 40:13 40:13 40:14 40:15 40:15 40:16 40:16 41:1 41:2 41:2 41:3 41:3 41:5 41:5 41:17 42:1 42:9-22 42:17 43 43:2 43:5-7 43:6 43:6 43:7 43:9 43:9 43:10 43:13 43:13 43:13 44:1 44:1 44:1 44:1 44:15 44:17 44:17 44:17-19 44:19 44:25 44:25 44:25 46:2 46:2 46:2 46:2-12 46:4 46:4 46:4 46:9 46:9 46:9 46:9 46:9 46:9 46:9 46:11 46:11 46:13-26 46:14 46:14 46:14 46:14 46:16 46:18 46:19 46:19 46:19 46:20 46:23 46:23 46:25 46:25 46:25 46:26 46:28 47:4 47:4 47:4 47:4 47:4-7 47:5 47:5 47:5 47:7 48:1 48:1 48:1 48:2 48:2 48:3 48:5 48:5 48:6 48:7 48:11 48:11 48:13 48:13 48:21 48:22 48:23 48:23 48:23 48:24 48:24 48:24 48:25 48:25 48:28 48:31 48:32 48:32 48:32 48:32 48:33 48:33 48:34 48:34 48:34 48:34 48:34 48:34 48:36 48:36 48:37 48:37 48:40 48:41 48:45 48:46 49:1 49:1 49:1-6 49:1-6 49:2 49:3 49:3 49:7 49:7-18 49:8 49:13 49:14 49:16 49:16 49:19 49:23 49:23 49:24 49:28 49:28-33 49:29 49:35 49:35 49:36 50:1-8 50:2 50:2 50:2 50:3 50:4 50:5 50:8 50:9 50:10 50:11 50:14 50:15 50:16 50:16 50:17 50:19 50:19 50:19 50:21 50:21 50:21 50:23 50:25 50:25 50:29 50:38 50:38 50:39 50:42 50:44 51 51:3 51:7 51:7 51:8 51:11 51:12 51:13 51:14 51:14 51:17 51:20 51:20 51:20 51:20 51:23 51:24 51:27 51:27 51:27 51:27 51:27 51:28 51:28 51:31 51:32 51:34 51:34 51:35 51:36 51:36 51:38 51:39 51:39 51:41 51:44 51:57 51:57 51:57 51:59 51:59 51:59-64 51:63 51:64 52 52:2 52:3 52:4 52:6 52:7 52:10 52:12 52:13 52:16 52:16 52:17 52:19 52:21 52:21 52:23 52:28 52:28 52:29 52:30 52:31 52:31 52:33 52:34
Lamentations
1 1:3 1:6 1:7 1:14 1:15 1:15 1:19 2 2:1 2:3 2:8 2:12 2:16 2:18 2:19 2:19 3 3:5 3:10 3:13 3:19 3:19 3:27 3:30 3:33 3:39 3:53 3:62 4 4:2 4:3 4:3 4:4 4:5 4:5 4:5 4:7 4:7 4:8 4:8 4:10 4:19 4:20 4:21 4:21 5:3 5:4 5:10
Ezekiel
1:1 1:1 1:3 1:3 1:4 1:4 1:10 1:22 1:22 1:26 1:26 1:27 1:27 1:28 1:28 2:6 2:8-10 2:9 2:10 3:1 3:1-3 3:1-3 3:7 3:8 3:9 3:9 3:9 3:9 3:15 3:15 3:23 3:23 4:1 4:2 4:3 4:9 4:9 4:9 4:11 4:12-15 4:12-15 4:15 5:1 5:1 5:1 5:5 5:13 5:13 5:16 6:3 6:3 6:14 7:2 7:12 7:13 8:1 8:1 8:3 8:3 8:5 8:11 8:11 8:12 8:12 8:12 8:14 9:2 9:2 9:3 9:3 9:11 10:2 10:4 10:7 10:15 10:15 10:15 10:17 10:18 10:20 10:22 11:1 11:1-13 11:19 11:19 11:23 11:23 12:12 12:22 13:4 13:4 13:5 13:10 13:11 13:18 13:18 13:20 13:20 13:21 14:1 14:14 14:14 14:14 14:20 14:20 14:21 15:3 15:4 15:6 16 16 16:4 16:4 16:8 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:11 16:12 16:12 16:13 16:13 16:15 16:16 16:24 16:25 16:31 16:32 16:36 16:40 16:46-56 17:2-18 17:3 17:3 17:3 17:4 17:4 17:5 17:10 17:10 17:10 17:11-13 17:15 17:16 17:18 17:20 17:21 17:22 17:23 17:31 18:2 18:2 18:8 18:13 18:17 19:2 19:3 19:3-8 19:12 19:12 20:7 20:8 20:11 20:28 20:29 20:35 20:46 20:49 21:3-5 21:19-22 21:21 21:21 21:21 21:22 21:26 21:26 21:32 22 22:11 22:18 22:18 22:18 22:20 22:27 22:29 23:4 23:4 23:6 23:7 23:11 23:14 23:15 23:22 23:23 23:23 23:23 23:23 23:24 23:24 23:32 23:33 23:36 23:37 23:40 23:40 23:42 23:42 23:44 24:10 24:17 24:17 24:18 24:23 25:1-5 25:1-7 25:3 25:4 25:4 25:5 25:6 25:10 25:11 25:13 25:13 25:15-17 25:15-17 25:16 26 26:3-5 26:7 26:8 26:8 26:9 26:9 26:11 26:14-21 26:15 26:18 27 27 27 27:2 27:3 27:3 27:4 27:5 27:5 27:5 27:6 27:6 27:6 27:6 27:6 27:6 27:7 27:7 27:7 27:7 27:7 27:8 27:8 27:8 27:9 27:9 27:10 27:10 27:10 27:10 27:10 27:11 27:12 27:13 27:13 27:14 27:15 27:15 27:15 27:16 27:16 27:16 27:17 27:17 27:17 27:17 27:17 27:17 27:17 27:17 27:17 27:18 27:18 27:19 27:19 27:19 27:19 27:19 27:21 27:22 27:23 27:23 27:23 27:23 27:23 27:24 27:24 27:24 27:27 27:32 28:1-19 28:13 28:13 28:13 28:13 28:13 28:13 28:13 28:21 28:22 28:24 29 29:2-20 29:3 29:4 29:4 29:6 29:6 29:6 29:6 29:7 29:7 29:10 29:10 29:10 29:10 29:10 29:10 29:15 30:4-9 30:5 30:5 30:5 30:5 30:5 30:6 30:6 30:13 30:13 30:13 30:13 30:14 30:14 30:14 30:14 30:15 30:16 30:16 30:16 30:17 30:17 30:17 30:18 30:21 31:3-5 31:4 31:6-9 31:8 31:8 31:8 31:12 31:15 31:16 31:17 31:18 32:6 32:13 32:23 32:30 32:30 33 33:2-9 33:21 33:32 34:3 34:13 34:13 34:17 34:27 35:1-15 35:15 35:15 36:2 36:2 36:5 36:11 36:25 36:26 36:34 36:37 37:9 37:15-28 37:16 37:19 37:22 37:23 38 38 38:2 38:2 38:2 38:3 38:3 38:3 38:4 38:5 38:6 38:11 38:22 39 39:4 39:9 39:11 39:15 39:16 39:18 39:18 39:18 40:3 40:3 40:3 40:5 40:16 40:21 40:22 40:26 40:29 41:1 41:15 41:16 41:22 41:23 41:24 41:25 43:4 43:15 43:16 44:7 44:11 44:17 44:18 44:18 44:18 44:25 45:2 45:10 45:11 45:11 45:12 45:12 45:12 45:14 45:14 46:2 47:1 47:1-8 47:8 47:9 47:10 47:10 47:10 47:12 47:13 47:15 47:15 47:16 47:16 47:16 47:16 47:17 47:18 47:18 47:18 47:19 47:19 47:22 48:1 48:1 48:28 48:35
Daniel
1 1:1 1:1 1:1 1:1 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:4 1:4 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:11 1:11 1:11 1:12 1:16 1:16 1:16 1:19 1:20 2 2:1 2:2 2:2 2:4 2:4 2:4-7 2:10 2:12 2:14 2:14 2:14 2:15 2:21 2:27 2:27 2:28 2:31-38 2:32 2:37 2:38 2:39 2:39 2:40 2:45 2:45 2:49 2:49 3 3:1 3:1 3:1 3:1 3:2 3:2 3:2 3:2 3:3 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:8 3:10 3:10 3:10 3:10 3:12 3:12-30 3:15 3:15 3:15 3:15 3:15 3:15 3:21 3:21 3:21 3:22 3:23 3:25 3:27 4 4:4 4:10 4:11 4:12 4:13 4:14 4:14 4:18 4:19 4:19 4:20 4:21 4:23 4:25 4:25 4:29 4:29 4:30 4:33 4:35 5:1 5:1 5:2 5:2 5:4 5:5 5:5 5:7 5:7 5:11 5:16 5:18 5:21 5:22 5:25 5:25 5:26 5:27 5:27 5:28 5:29 5:29 5:30 5:30 6 6:1 6:1 6:1-28 6:2 6:2-7 6:3 6:4 6:6 6:7 6:7 6:8-10 6:10 6:11 6:12 6:16 6:17 7 7:2 7:3 7:3 7:6 7:10 7:10 7:13 7:17 7:22 7:23 7:24 7:25 7:27 7:28 8 8:2 8:2 8:2 8:5 8:5 8:8 8:8 8:9 8:12 8:20 8:21 8:21 8:24 9 9:1 9:1 9:2 9:3-12 9:11 9:11 9:13 9:13 9:16 9:16 9:17 9:19 9:21 9:21-27 9:24 9:24 9:24-27 9:25 9:25 9:25 9:25 9:25 9:26 9:26 9:27 9:27 10:2 10:2 10:3 10:3 10:5 10:6 10:6 10:13 10:13 10:13 10:20 10:20 10:21 10:21 11:1 11:1 11:1 11:7 11:13-19 11:18 11:18 11:31 11:43 12:1 12:1 12:2 12:2 12:10 12:11 12:13
Hosea
1:1 1:1 1:2 1:2 1:2 1:3 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:6 1:9 1:10 1:10 2:1 2:1-5 2:9 2:9 2:12 2:13 2:15 2:16 2:16 2:16 2:16 2:17 2:19 2:19 2:20 2:20 2:20 2:23 2:23 3:1 3:1 3:1 3:2 3:2 3:4 3:4 3:4 4:2 4:11 4:12-14 4:13 4:13 4:13 4:13 4:13 4:14 4:14 4:15 4:15 4:15 4:15 4:16 4:16 4:18 5:1 5:8 5:8 5:8 5:12 5:14 6:3 6:3 6:3 6:4 6:9 7:4 7:4 7:4 7:4 7:5 7:6 7:8 7:16 9:3 9:4 9:4 9:4 9:6 9:6 9:6 9:6 9:6 9:8 9:10 9:10 9:10 9:15 10 10:1 10:4 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:7 10:7 10:8 10:8 10:8 10:8 10:10 10:11 10:12 10:12 10:14 11:1 11:1 11:4 11:4 11:8 11:11 12:1 12:2-4 12:4 12:5 12:11 12:11 12:12 12:13 13:2 13:3 13:8 13:8 13:11 13:14 13:15 14:2 14:2 14:2 14:5 14:5 14:5 14:6 14:6 14:6 14:7 14:8
Joel
1:1 1:4 1:4 1:4 1:5 1:9 1:12 1:12 1:12 1:13 1:17 1:17 1:19 2:1 2:2 2:6 2:8 2:9 2:10 2:10 2:15 2:19 2:20 2:20 2:22 2:22 2:23 2:23 2:24 2:24 2:24 2:24 2:25 2:25 2:25 2:28 2:29 2:32 3:2 3:2 3:2 3:3 3:4 3:4 3:4 3:6 3:10 3:10 3:12 3:12 3:13 3:13 3:14 3:15 3:16 3:18 3:18 3:18 3:19 3:19
Amos
1:1 1:1 1:1 1:2 1:2 1:3 1:3 1:4 1:5 1:5 1:5 1:5 1:6 1:6 1:6-8 1:7 1:9 1:9 1:9 1:9 1:10 1:11 1:11 1:12 1:12 1:13 1:13-15 2:1 2:1 2:1 2:2 2:4 2:6 2:6-8 2:7 2:9 2:16 3:2 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:9 3:12 3:12 3:12 3:12 4:1 4:1 4:1 4:2 4:2 4:3 4:4 4:6 4:11 5:6 5:7 5:8 5:8 5:8 5:8 5:8 5:19 5:26 5:26 5:26 5:26 6:1 6:2 6:2 6:4 6:4 6:4-6 6:5 6:6 6:6 6:6 6:12 6:12 6:12 6:14 6:14 6:14 6:16 7:1 7:1 7:1 7:2 7:7 7:9 7:9 7:10 7:10-17 7:11 7:12 7:13 7:14 7:15 7:16 8:1 8:1 8:2 8:5 8:8 8:8 8:9 8:10 8:10 8:10 8:11 9:1 9:3 9:7 9:7 9:7 9:9 9:13
Jonah
1:1 1:3 1:3 1:4 1:7 1:16 2:1 2:2 2:5 2:5 2:6 2:10 3:3 3:4 3:5 3:5-9 3:8 4 4:5 4:6-10 4:7 4:11
Micah
1:1 1:4 1:5 1:6 1:8 1:8 1:8 1:10 1:11 1:11 1:12 1:15 1:16 2:11 2:11 2:12 3:1 3:6 3:6 3:6 3:7 3:7 3:7 3:9 3:11 4:1 4:3 4:4 4:8 4:8 4:12 4:13 5:1 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:6 5:8 5:8 5:12 5:12 5:12 6:5 6:5 6:6 6:6 6:11 6:15 6:15 6:16 7:1 7:1 7:4 7:4 7:4 7:14 7:14 7:17
Nahum
1:1 1:2 1:3-6 1:5 1:6 1:8 1:10 1:10 1:14 2:3 2:3 2:3 2:3 2:3 2:3 2:5 2:6 2:6-11 2:7 2:8-13 2:9 2:11 2:12 3:1 3:3 3:4 3:6 3:8 3:8 3:8 3:8-10 3:8-10 3:9 3:10 3:12 3:13 3:13 3:14 3:14 3:14 3:14 3:16 3:17 3:17-19 3:18 3:19 3:19
Habakkuk
1:1 1:6 1:8 1:8 1:12 1:15 2:6 2:6 2:11 2:15 3 3 3:1 3:3 3:3 3:6 3:6 3:7 3:7 3:8 3:9 3:9 3:13 3:19 3:19
Zephaniah
1:1 1:1 1:4 1:4-6 1:5 1:5 1:5 1:8 1:8 1:10 1:11 1:11 1:12 1:14 1:16 1:16 2:2 2:3 2:4 2:4-7 2:4-15 2:5 2:6 2:6 2:8 2:8 2:8-10 2:9 2:9 2:12 2:14 2:14 2:14 2:14 3:3 3:10 3:10 3:17
Haggai
1:1 1:1 1:1 1:1 1:1 1:4 1:6 1:11 1:12 1:12 1:13 1:14 1:14 2:2 2:3 2:4 2:6-9 2:6-9 2:7 2:7 2:8 2:9 2:12 2:13 2:13 2:16 2:16 2:16 2:17 2:19 2:22 2:23
Zechariah
1 1:1 1:1 1:7 1:7 1:7 1:8 1:8 1:8 1:9 1:11 1:14 1:18 1:21 2:6 2:8 2:12 3:1 3:1 3:1 3:2 3:3 3:4 3:5 3:5 3:6 3:8 3:8 3:8 3:9 3:9 3:9 3:10 4:2 4:2 4:3 4:3 4:6 4:10 4:10 4:11 5:1 5:2 5:3 5:6 5:11 6:2 6:2 6:2 6:2 6:3 6:3 6:3 6:6 6:6 6:6 6:6 6:7 6:10 6:10 6:12 6:12 6:13 7:1 7:1-7 7:2 7:2 7:5 7:7 7:7 7:12 7:12 8:2 8:4 8:5 8:7 8:12 8:19 9:1 9:2 9:2-4 9:3 9:5-8 9:6 9:7 9:10 9:11 9:13 9:14 9:14 9:15 10:1 10:2 10:3 10:4 10:4 11:1 11:2 11:2 11:2 11:3 11:3 11:7 11:12 11:13 11:13 11:16 12:6 12:6 12:6 12:8 12:10 12:10 12:11 12:11 12:13 13:4 13:4 13:4 13:9 13:9 14:2 14:4 14:4 14:5 14:5 14:5 14:6 14:10 14:10 14:10 14:10
Malachi
1:1-5 1:3 1:3 1:4 1:7 1:10 1:11 2:7 2:7 2:8 2:10-16 3:1 3:1 3:1 3:2 3:2 3:2 3:2 3:3 3:5 3:5 3:6 3:8-10 3:10 3:10 3:10 3:16 4:2 4:2 4:4 4:4 4:5 4:6
Matthew
1:1 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:12 1:13 1:13 1:13 1:14 1:15 1:15 1:16 1:16 1:17 1:18 1:18-21 1:18-25 1:20 1:20 1:20 1:20 1:21 1:21 1:23 1:25 2 2:1 2:1 2:1-12 2:1-12 2:1-22 2:2 2:2-10 2:5 2:6 2:6 2:6 2:6 2:6 2:7 2:11 2:11 2:12 2:12 2:12 2:13 2:13 2:13-23 2:15 2:16 2:16 2:17 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:22 2:22 2:22 2:23 2:23 3:1 3:1 3:1-12 3:2 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:6 3:7 3:7 3:7 3:7 3:8 3:9 3:10 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:15 3:16 4 4:1-11 4:1-11 4:1-11 4:2 4:3 4:5 4:8 4:8 4:11 4:12-16 4:13 4:13-16 4:14 4:15 4:15 4:15 4:15 4:16 4:16 4:16 4:17 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18-22 4:19 4:19 4:19 4:21 4:21 4:21 4:21 4:22 4:23 4:23 4:24 4:24 4:24 4:25 5 5:3 5:5 5:7 5:8 5:13 5:13 5:13 5:14 5:14 5:15 5:15 5:16 5:16 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:19 5:20 5:21 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:23 5:23 5:24 5:24 5:25 5:26 5:26 5:29 5:30 5:31 5:32 5:34 5:35 5:37 5:39 5:40 5:40 5:41 5:42 5:46 5:47 5:47 6:1 6:2 6:2 6:4 6:5 6:5 6:6 6:6 6:7 6:8 6:9 6:9-13 6:9-13 6:13 6:15 6:16 6:16 6:16 6:17 6:17 6:17 6:18 6:19 6:19 6:20 6:20 6:20 6:23 6:24 6:24 6:24 6:24 6:25 6:26 6:26 6:26 6:28 6:28 6:29 6:30 6:30 6:30 6:33 6:34 7:1 7:2 7:3 7:3-5 7:4 7:5 7:6 7:6 7:7 7:7 7:8 7:8 7:11 7:12 7:14 7:15 7:16 7:16 7:16 7:27 7:29 8:2 8:2-4 8:3 8:5 8:5 8:5-13 8:8 8:11 8:11 8:12 8:12 8:12 8:13 8:13 8:14 8:14 8:14 8:15 8:16 8:20 8:23-27 8:26 8:28 8:28 8:29 9 9:1 9:2 9:2-7 9:3 9:6 9:9 9:9 9:9 9:10 9:11 9:11 9:11 9:13 9:14 9:14 9:15 9:15 9:17 9:17 9:23 9:23 9:23 9:24 9:27 9:32 9:32 9:33 9:37 10:1 10:1-5 10:2 10:2 10:2-4 10:2-4 10:3 10:3 10:3 10:3 10:3 10:3 10:3 10:3 10:3 10:3 10:3 10:4 10:4 10:4 10:8 10:9 10:9 10:9 10:10 10:10 10:14 10:15 10:15 10:16 10:16 10:17 10:17 10:21 10:23 10:24 10:25 10:28 10:28 10:29 10:29 10:29 10:29 10:29-31 10:29-31 10:30 10:35 10:36 10:38 11 11:2 11:2 11:7 11:10 11:11 11:13 11:14 11:14 11:14 11:16 11:16 11:16 11:17 11:17 11:19 11:19 11:20-24 11:21 11:21 11:21 11:21 11:21 11:22 11:23 11:23 11:23 11:23 11:25 11:25 11:26 11:28 11:28 11:28 11:29 11:29 11:30 12:1 12:1 12:3 12:4 12:4 12:7 12:10-13 12:20 12:22 12:22 12:24 12:25-30 12:27 12:27 12:28 12:31 12:31 12:32 12:32 12:34 12:34 12:38 12:38 12:39 12:39 12:39 12:39 12:39 12:40 12:40 12:40 12:41 12:41 12:42 12:42 12:42 12:42 12:42 12:43-45 12:45 12:46 12:46 12:46 12:48 12:49 12:50 13 13 13:3-8 13:7 13:11 13:13 13:13-15 13:19 13:21 13:21 13:23 13:25 13:25-30 13:26 13:30 13:30 13:30 13:30 13:31 13:31 13:32 13:33 13:33 13:39 13:41 13:41 13:41 13:42 13:42 13:46 13:47 13:48 13:48 13:49 13:50 13:54 13:54 13:54-58 13:55 13:55 13:55 13:55 13:58 14:1 14:1 14:1-12 14:3 14:3 14:3-11 14:3-12 14:6 14:6 14:6 14:6 14:6 14:6 14:8 14:8-12 14:9 14:9 14:11 14:15-21 14:19 14:19 14:21 14:25 14:25 14:25 15:2-6 15:4 15:8 15:14 15:15 15:17 15:18 15:21 15:21 15:23 15:27 15:27 15:28 15:29 15:33 15:36 15:37 15:39 15:39 16:1-4 16:1-4 16:6 16:6 16:11 16:13 16:13 16:13 16:13-20 16:14 16:17 16:17 16:17 16:17 16:18 16:18 16:18 16:18 16:18 16:19 16:19 16:21 16:21 16:21-23 16:23 16:24 16:26 16:27 16:28 16:28 17:1 17:1 17:1-8 17:1-9 17:2 17:2 17:5 17:12 17:14 17:24 17:24 17:24-27 17:24-27 17:24-27 17:25 17:25 17:25 17:25 17:27 17:27 17:27 17:27 17:27 17:27 18:6 18:7 18:8 18:8 18:9 18:10 18:10 18:10 18:11 18:12 18:15 18:16 18:18 18:21 18:21 18:22 18:22 18:24 18:25 18:28 18:30 18:33-35 18:34 19:3-9 19:4 19:4-6 19:5 19:5 19:5-9 19:7 19:8 19:10 19:11 19:12 19:12 19:13-15 19:14 19:16 19:16 19:16 19:17 19:17 19:18 19:24 19:24 19:28 19:28 19:28 19:29 19:29 20:1 20:1-14 20:1-14 20:2 20:2 20:2 20:3 20:9 20:13 20:15 20:15 20:16 20:19 20:20 20:20 20:20-23 20:20-24 20:21 20:21 20:25 20:28 20:28 20:28 20:29-34 20:30 20:30 21:1 21:1 21:5 21:5 21:8 21:9 21:12 21:12 21:13 21:13 21:16 21:16 21:17 21:19 21:23 21:31 21:32 21:33 21:33 21:33 21:41 21:42 21:42 21:42 22:3 22:3 22:4 22:4 22:5 22:11 22:11 22:13 22:14 22:17 22:17 22:17 22:17 22:17-19 22:19 22:19 22:21 22:23 22:23 22:23-30 22:24 22:24 22:35 22:35 22:37 22:40 22:42 23 23:3 23:5 23:5 23:5 23:6 23:6 23:7 23:8 23:9 23:13 23:14 23:15 23:15 23:23 23:23 23:23 23:23 23:23 23:24 23:24 23:24 23:24 23:25 23:25 23:27 23:27 23:27 23:27 23:29 23:29 23:30 23:32 23:33 23:33 23:33 23:35 23:35 23:35 23:35 23:35 23:35 23:37 24 24 24:3 24:5 24:15 24:15 24:15 24:17 24:21 24:22-24 24:23 24:24 24:24 24:27 24:28 24:28 24:29 24:29 24:29 24:29 24:30 24:30 24:30 24:31 24:32 24:34 24:36 24:37 24:41 25 25:1 25:1 25:1-13 25:3 25:10 25:13 25:15 25:24 25:30 25:31 25:31-46 25:32 25:33 25:33 25:36 25:40 25:41 25:41 25:41 25:43 25:46 25:46 25:46 26:1-3 26:3 26:3 26:3 26:3 26:6 26:6 26:6 26:6-13 26:7 26:12 26:15 26:23 26:26 26:26-29 26:26-29 26:27 26:27 26:28 26:29 26:30 26:30 26:30 26:30-36 26:31 26:37 26:39 26:39 26:39 26:40 26:42 26:47 26:51 26:53 26:53 26:54 26:57 26:57 26:57-68 26:58 26:59 26:59 26:59 26:59 26:59 26:63 26:64 26:64 26:64 26:65 26:65 26:65 26:65 26:67 26:68 26:69 26:69 26:69 26:71 26:71 26:73 27:1 27:2 27:2 27:3 27:5 27:5 27:6 27:7 27:7-10 27:8 27:11 27:16-26 27:19 27:19 27:24 27:24 27:24 27:26 27:26 27:27 27:27 27:27 27:27 27:28 27:28 27:29 27:29 27:29 27:32 27:32 27:33 27:34 27:34 27:34 27:36 27:45 27:45 27:46 27:46 27:46 27:46 27:46 27:46 27:48 27:48 27:48 27:48 27:50 27:51 27:52 27:54 27:54 27:54 27:55 27:56 27:56 27:56 27:56 27:56 27:56 27:56 27:56 27:56 27:57 27:57 27:57 27:57-60 27:58 27:59 27:59 27:60 27:60 27:60 27:60 27:60 27:60 27:61 27:61 27:65 27:66 27:66 27:66 28:1 28:1 28:1 28:2 28:2-5 28:2-8 28:5 28:9 28:9 28:11 28:12-14 28:16-20 28:18 28:18 28:18-20 28:19 28:19 28:19 28:20 42
Mark
1:2 1:2 1:3 1:6 1:6 1:6 1:6 1:7 1:9 1:10 1:13 1:14 1:14 1:15 1:16 1:16 1:16 1:16-20 1:16-20 1:17 1:17 1:19 1:20 1:20 1:20 1:21 1:23 1:24 1:24 1:29 1:30 1:30 1:32 1:32-34 1:36 1:40-42 2:3-11 2:5 2:7 2:14 2:14 2:14 2:14 2:22 2:22 2:23 2:23-28 2:26 2:27 3:6 3:8 3:13-19 3:14 3:14 3:15 3:16 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:19 3:22 3:23 3:28 3:29 3:29 3:31 3:32 4:11 4:12 4:19 4:21 4:24 4:29 4:31 4:32 5 5:1 5:1-5 5:1-20 5:1-20 5:7 5:9 5:20 5:22 5:22 5:29 5:37 5:37-43 5:41 5:41 5:42 5:43 6:2 6:3 6:3 6:3 6:3 6:7 6:8 6:8 6:8 6:9 6:11 6:13 6:14-29 6:14-29 6:17 6:17 6:17 6:17-28 6:21 6:22 6:25 6:27 6:27 6:28 6:36 6:37 6:43 6:45 6:48 6:48 6:56 7:1-9 7:3 7:4 7:4 7:4 7:9 7:11 7:13 7:17 7:24 7:26 7:28 7:31 7:31-35 7:34 7:34 7:34 8:10 8:10 8:11 8:15 8:15 8:15 8:22 8:22 8:27 8:27 8:27 8:27-30 8:31 8:31-33 8:34 9:1 9:1 9:2 9:2-8 9:3 9:3 9:5 9:9 9:11 9:11 9:12 9:12 9:17-27 9:18 9:38 9:38 9:43 9:44 9:44 9:45 9:45 9:46 9:46 9:47 9:48 10:2-12 10:3 10:4 10:9 10:13-16 10:19 10:21 10:25 10:30 10:35 10:35-41 10:45 10:46 10:46 10:46 10:46 10:46-52 10:47 10:50 10:51 11:1 11:1 11:1-6 11:10 11:11 11:12 11:13 11:13 11:13 11:14 11:15 11:15 11:17 11:24 11:25 12:1 12:1 12:13 12:14 12:14 12:14 12:14 12:15 12:15 12:16 12:17 12:26 12:26 12:28 12:29 12:30 12:32 12:33 12:39 12:41 12:42 13 13:1 13:2 13:3 13:3 13:9 13:14 13:20 13:28 13:32 13:35 13:35 14:1 14:3 14:3 14:3 14:3 14:3 14:3 14:3-9 14:5 14:8 14:8 14:12-14 14:12-31 14:13 14:14 14:14 14:14 14:22-25 14:26 14:26 14:28 14:32 14:35 14:36 14:36 14:37 14:42 14:47 14:51 14:51 14:51 14:52 14:52 14:52 14:54 14:54 14:62 14:66 14:66 14:67 14:68 14:70 14:70 14:70 15:1 15:1 15:7 15:15 15:16 15:16 15:16 15:21 15:21 15:21 15:21 15:21 15:22 15:23 15:24 15:25 15:29 15:34 15:34 15:34 15:35 15:36 15:36 15:38 15:39 15:40 15:40 15:40 15:40 15:40 15:41 15:43 15:44 15:45 15:46 15:46 15:46 15:46 15:46 15:47 16:1 16:1 16:1-8 16:2 16:2 16:5 16:8 16:12 16:13 16:14-18 16:15 16:15 16:16 16:17 16:17 16:17 16:17 16:17 16:18 16:18 16:19 16:20
Luke
1:1-4 1:1-4 1:2 1:3 1:5 1:5 1:5 1:5 1:5 1:5 1:7 1:8 1:9 1:10 1:11 1:11 1:12-17 1:13 1:15 1:15 1:15 1:15 1:15 1:17 1:19 1:19 1:22 1:25 1:26-38 1:31-35 1:32 1:35 1:35 1:36 1:36 1:39 1:39 1:42 1:46-55 1:46-55 1:46-56 1:48 1:53 1:64 1:66 1:68-75 1:68-79 1:69 1:69 1:72 1:72 1:73 1:73 1:78 1:80 2 2:1 2:1 2:1 2:1 2:1 2:2 2:2 2:2 2:4 2:4 2:4 2:4 2:5 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8-20 2:11 2:12 2:12 2:13 2:13 2:16 2:22 2:24 2:24 2:24 2:25 2:28-30 2:29 2:29-35 2:32 2:36 2:36 2:36 2:36 2:37 2:37 2:39 2:41 2:41 2:41-52 2:46 2:52 2:52 3 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:2 3:2 3:2 3:4-6 3:8 3:9 3:11 3:11 3:16 3:17 3:17 3:17 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:22 3:23 3:23 3:23 3:24 3:24 3:24 3:25 3:25 3:25 3:26 3:26 3:26 3:26 3:26 3:27 3:27 3:27 3:28 3:28 3:29 3:29 3:29 3:30 3:30 3:30 3:31 3:31 3:32 3:32 3:33 3:33 3:33 3:34 3:35 3:35 3:35 3:35 3:36 3:36 3:36 3:36 3:37 3:37 3:37 3:38 3:38 3:38 4:9 4:15 4:16 4:16-31 4:16-41 4:17-20 4:18 4:20 4:20 4:22 4:22 4:22 4:23 4:25 4:25 4:26 4:26 4:26 4:26 4:26 4:27 4:29 4:32 4:33 4:35 4:36 4:38 4:38 4:41 4:43 5 5:1 5:1-11 5:2 5:3 5:4 5:4-9 5:8 5:17 5:18 5:19 5:26 5:27 5:27 5:29 5:29 5:36 5:37 5:37 5:38 5:38 6:1 6:11 6:12 6:13 6:13 6:13-16 6:14 6:15 6:15 6:15 6:15 6:15 6:16 6:16 6:17 6:17 6:17 6:17 6:18 6:20 6:20-49 6:29 6:29 6:30 6:36 6:38 6:39 6:41 6:41 6:42 6:42 6:49 7:2 7:2-10 7:5 7:5 7:6 7:11-17 7:12 7:14 7:14 7:21 7:24 7:32 7:33 7:34 7:34 7:36 7:36-38 7:36-50 7:36-50 7:36-50 7:37 7:38 7:38 7:38 7:38 7:38 7:39 7:41 7:45 7:46 7:46 7:46 8:3 8:3 8:3 8:3 8:3 8:3 8:9 8:10 8:15 8:17 8:26 8:29 8:30 8:31 8:32 8:33 8:37 8:41 8:44 9:1 9:3 9:3 9:7 9:7 9:8 9:8 9:10 9:18-20 9:22 9:26 9:28-36 9:37 9:49 9:49 9:49 9:50 9:52 9:52 9:53 9:54 9:54 9:54 9:54-56 9:56 9:61 9:62 9:62 10:2 10:3 10:4 10:4 10:4 10:8 10:13 10:15 10:17-19 10:18 10:19 10:19 10:20 10:20 10:20 10:21 10:25 10:28 10:30 10:30-37 10:31 10:34 10:34 10:34 10:35 10:38 10:40 10:41 11:12 11:13 11:14 11:16 11:29 11:31 11:31 11:32 11:33 11:39 11:41 11:42 11:42 11:44 11:51 11:51 11:51 11:52 11:52 12 12:2 12:3 12:3 12:5 12:5 12:6 12:6 12:6 12:8 12:10 12:11 12:12 12:18 12:18 12:27 12:27-32 12:28 12:33 12:36 12:38 12:38 12:38 12:39 12:47 12:48 12:49 12:50 12:54 12:55 12:58 12:58 12:59 13:4 13:4 13:8 13:10-17 13:11 13:15 13:15 13:17 13:18 13:19 13:21 13:24 13:25 13:25 13:31 13:32 13:32 13:33 13:34 14:2 14:5 14:7 14:7 14:8 14:12 14:12 14:13 14:13 14:17 14:26 14:26 14:27 14:33 15:4 15:8 15:9 15:10 15:15 15:15 15:16 15:16 15:18 15:22 15:23 15:23 15:23 15:25 15:25 15:30 16:6 16:7 16:8 16:9 16:9-11 16:9-11 16:13 16:17 16:18 16:19 16:19 16:19 16:19 16:19-31 16:20 16:20 16:21 16:21 16:21 16:22 16:22 16:22 16:22 16:23 16:23 16:23 16:24 16:25 16:29 16:31 16:31 17:4 17:4 17:6 17:18 17:26 17:32 17:37 18:1 18:3 18:11 18:11 18:12 18:12 18:13 18:15-17 18:20 18:25 18:31 18:33 19 19:1-10 19:2 19:2-10 19:4 19:4 19:12-27 19:13 19:14 19:16 19:18 19:20 19:20 19:20 19:20 19:24 19:25 19:29 20:20 20:22 20:22 20:22 20:24 20:25 20:36 20:36 20:36 20:36 20:37 20:37 20:39 20:46 21:1 21:2 21:5 21:5 21:9 21:12 21:20 21:34 21:36 21:37 22:7-13 22:11 22:11 22:17 22:17 22:19 22:19 22:20 22:20 22:20 22:20 22:22 22:31 22:31 22:35 22:36 22:37 22:39 22:39-46 22:40 22:41 22:43 22:43 22:44 22:44 22:44 22:51 22:55 22:59 22:65 22:66 23 23:2 23:2 23:4 23:7 23:7 23:8 23:11 23:19 23:22 23:26 23:30 23:32 23:32 23:33 23:34 23:34 23:36 23:39 23:43 23:43 23:43 23:44 23:45 23:46 23:47 23:50 23:50 23:51 23:53 23:55 23:55 23:56 23:56 23:56 23:56 24:1 24:1 24:1 24:1 24:1 24:1-11 24:4 24:9-12 24:10 24:12 24:13 24:13 24:18 24:18 24:19 24:23 24:26 24:27 24:33-40 24:34 24:34 24:34 24:34 24:37 24:39 24:39 24:39 24:42 24:42 24:42 24:43 24:43 24:44 24:44 24:44 24:44 24:46 24:48 24:50 24:50 24:50-52 24:51 24:51 24:52 59
John
1:1-14 1:1-14 1:3 1:3 1:4 1:4 1:7-9 1:12 1:12 1:12 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:16 1:17 1:17 1:18 1:18 1:18 1:21 1:25 1:28 1:28 1:28 1:29 1:29 1:29-36 1:32 1:36 1:36 1:36 1:37 1:38 1:40 1:40-42 1:41 1:41 1:41 1:42 1:42 1:44 1:44 1:44 1:46 1:46 1:46 1:47 1:47 1:48 1:49 1:51 2:1 2:1-11 2:1-11 2:1-11 2:4 2:6 2:8 2:9 2:11 2:11 2:15 2:15 2:16 2:16 2:18 2:18 2:19 2:19 2:19 2:19-21 2:19-22 2:20 2:20 2:21 2:23 3:1-21 3:2 3:3 3:3 3:3-8 3:5 3:7 3:14 3:14 3:14 3:14-19 3:15 3:15 3:15 3:16 3:16 3:16-36 3:17 3:18 3:19 3:23 3:23 3:29 3:29 3:31 3:36 3:36 4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:5-42 4:6 4:9 4:9 4:10 4:12 4:20 4:35 4:39-42 4:46 4:49 4:52 5:1 5:2 5:2 5:2 5:2 5:2 5:2 5:3 5:4 5:5-7 5:7 5:18-25 5:20 5:20 5:22 5:22 5:22 5:24 5:25 5:26 5:26 5:27 5:27 5:28 5:29 5:35 5:35 5:35 5:36 5:36 5:37 5:39 5:39 5:45 5:46 5:46 5:46 5:47 5:47 6 6 6:1 6:5-7 6:8 6:9 6:9 6:17 6:19 6:23 6:25 6:27 6:31-35 6:32 6:37 6:37 6:40 6:42 6:44 6:44 6:45 6:47 6:49 6:49 6:51 6:53-58 6:53-58 6:59 6:64 6:66-69 6:69 6:71 6:71 7:2 7:3 7:19 7:22 7:35 7:37 7:38 7:42 7:42 7:45-52 7:48 8:1-11 8:7 8:10 8:20 8:41 8:44 8:44 8:44 8:48 9:3 9:4 9:5 9:6 9:7 9:7 9:7-11 9:11 9:21 9:24 10:1 10:1 10:1-5 10:1-16 10:7-16 10:9 10:11 10:12 10:12 10:14 10:16 10:16 10:17 10:18 10:20 10:22 10:22 10:23 10:23 10:27 10:28 10:28 10:29 10:29 10:30 10:30-38 10:36 10:38 10:42 11 11 11:1 11:1-39 11:1-44 11:2 11:9 11:15 11:16 11:16 11:16 11:18 11:20 11:25 11:30 11:31 11:33 11:38 11:38 11:39 11:42 11:44 11:44 11:49 11:50 11:54 12:1 12:1 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:5 12:6 12:7 12:13 12:15 12:21 12:21 12:22 12:22 12:22 12:24 12:24 12:28 12:29 12:31 12:34 12:38 12:38 12:50 13:2 13:2 13:4 13:5 13:15 13:18 13:26 13:26 13:26 13:26 13:26 13:27 13:29 13:29 13:31 13:32 14:2 14:2 14:6 14:6 14:6 14:8 14:9 14:13 14:14 14:15 14:16 14:16 14:16 14:16 14:16 14:17 14:17 14:18 14:18 14:18 14:19 14:22 14:22 14:23 14:23 14:23 14:26 14:26 14:26 14:26 14:26 14:28 14:30 15:1 15:5 15:6 15:16 15:16 15:19 15:22 15:26 15:27 15:44 16:2 16:2 16:7 16:7-13 16:13 16:14 16:21 16:22 17 17:2 17:2 17:2-6 17:3 17:4 17:4 17:5 17:6 17:6 17:9 17:9 17:11 17:15 17:17 17:20 17:20 17:23 17:24 18:1 18:1 18:1 18:1 18:1 18:1 18:1-3 18:2 18:7 18:10 18:11 18:11 18:13 18:13 18:14 18:15 18:15 18:16 18:16 18:17 18:18 18:19-23 18:20 18:28 18:28 18:28 18:28 18:28 18:33 18:33 18:33 18:36 18:40 18:40 19 19:1 19:2 19:12 19:13 19:13 19:15 19:15 19:17 19:17 19:20 19:20 19:20 19:23 19:23 19:23 19:25 19:25 19:25 19:25 19:25 19:25 19:26 19:26 19:27 19:28 19:29 19:29 19:29 19:30 19:31 19:32-36 19:34 19:34 19:37 19:38 19:39 19:39 19:39 19:39 19:39 19:39 19:39 19:39 19:39 19:40 19:40 19:41 19:41 19:41 19:41 19:41 19:42 20:1 20:1 20:1-10 20:1-10 20:2 20:7 20:7 20:7 20:9 20:12 20:12 20:13 20:16 20:19-23 20:21 20:24 20:24 20:25 20:25 20:26 20:26-28 20:27 20:31 21 21:1-14 21:1-19 21:2 21:2 21:2 21:7 21:7 21:7 21:7 21:9 21:12 21:13 21:15 21:15 21:15-17 21:16 21:17
Acts
1:1 1:3 1:3 1:3 1:4 1:4-10 1:8 1:8 1:9 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:15-26 1:18 1:19 1:19 1:21 1:21 1:21 1:22 1:22 1:23 1:23 1:23 1:23 1:24-26 1:25 1:26 2 2 2:1 2:1 2:3 2:3 2:4 2:4 2:7 2:7 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:13 2:19 2:21 2:22 2:22 2:23 2:23 2:23 2:24 2:24 2:24 2:24-28 2:27-31 2:28 2:31 2:32 2:33 2:38 2:38 2:39 2:39 2:41 2:42 2:43 2:46 2:46 2:47 3 3:1 3:2 3:2 3:2 3:2 3:10 3:11 3:11 3:13 3:14 3:15 3:15 3:18 3:18 3:19 3:20 3:21 3:21 3:22 3:22 4:1 4:1-23 4:5 4:6 4:6 4:6 4:6 4:11 4:13 4:13 4:25 4:25 4:27 4:27 4:27 4:28 4:28 4:28 4:28 4:28 4:36 4:36 4:36 4:36 4:37 4:37 4:37 5:1-10 5:1-11 5:5 5:6 5:10 5:12 5:12 5:15 5:17 5:17 5:17-41 5:18 5:18 5:19 5:21 5:21 5:23 5:29-32 5:31 5:31 5:31 5:32 5:34 5:34-39 5:34-40 5:36 5:36 5:37 5:37 6 6:1 6:1 6:1 6:1 6:1-6 6:1-6 6:1-6 6:3 6:5 6:5 6:5 6:5 6:5 6:5 6:7 6:8 6:9 6:9 6:9 6:9 6:9 6:12 6:13 7:2 7:2 7:2 7:2 7:2 7:2-4 7:4 7:4 7:6 7:8 7:9 7:12 7:12 7:14 7:16 7:16 7:16 7:16 7:16 7:21 7:22 7:22 7:22 7:30 7:30 7:36 7:36 7:37 7:37 7:38 7:38 7:42 7:42 7:42 7:43 7:43 7:43 7:43 7:44 7:45 7:45 7:51 7:54 7:54 7:57 7:58 7:58 7:58 7:58 7:59 7:59 7:59 7:59 7:60 8:1 8:1 8:2 8:5-14 8:7 8:9 8:9-11 8:9-24 8:14-25 8:17 8:20 8:23 8:25 8:26 8:26 8:26 8:27 8:27 8:27 8:27 8:27 8:28 8:28 8:29 8:37 8:38 8:40 8:40 9:1 9:1-25 9:3-9 9:3-20 9:5 9:5 9:8 9:10 9:11 9:11 9:14 9:17 9:17 9:18 9:20 9:20 9:22 9:23 9:25 9:25 9:27 9:28 9:29 9:29 9:30 9:30 9:31 9:31 9:32 9:32-43 9:33 9:34 9:35 9:36 9:36-41 9:36-43 9:36-43 9:37 9:38 9:39 9:40 9:40 9:43 9:43 10 10:1 10:1 10:1 10:1 10:2 10:2 10:3 10:4 10:5 10:6 10:7 10:9-16 10:10 10:22 10:24 10:25 10:26 10:28 10:32 10:32 10:38 10:41 10:43 10:44 10:45 10:47 11:1-10 11:1-18 11:3 11:5 11:19 11:19 11:20 11:20 11:20 11:21 11:24 11:25 11:26 11:26 11:26 11:26 11:27 11:27 11:28 11:28 11:28 11:28 11:28 11:29 11:29 11:30 12:1 12:1-4 12:1-4 12:1-12 12:1-19 12:2 12:2 12:2 12:2 12:3 12:4 12:4 12:4 12:6 12:7 12:8 12:10 12:10 12:12 12:12 12:12 12:12-15 12:13 12:13 12:13 12:16 12:17 12:17 12:20 12:20 12:20 12:20 12:20 12:20-23 12:21-23 12:23 12:23 12:23 12:25 12:25 12:25 12:25 13:1 13:1 13:1 13:1 13:1 13:1 13:1-3 13:2 13:3 13:4 13:5 13:5 13:5 13:5 13:5 13:6 13:6 13:6-13 13:7 13:8 13:11 13:11 13:11 13:12 13:13 13:13 13:13 13:13 13:13 13:14 13:14 13:14 13:14 13:14 13:14 13:14 13:15 13:15 13:15 13:17 13:21 13:36 13:38 13:43 13:43 13:43 13:44 13:45 13:48 13:48 13:48 13:50 13:51 13:51 14:2-7 14:11 14:11 14:12 14:12 14:12 14:13 14:13 14:17 14:19 14:21 14:21-24 14:23 15 15 15 15:1 15:1-31 15:2 15:2 15:3 15:3 15:6 15:9 15:10 15:10 15:13-29 15:14 15:18 15:18 15:21 15:22 15:22 15:22-35 15:27 15:28 15:29 15:32 15:32 15:36-41 15:39 16:1 16:1 16:1 16:1 16:1 16:1 16:1 16:1-3 16:1-6 16:3 16:3 16:3 16:6 16:6 16:6 16:6 16:7 16:7 16:8 16:8 16:8-11 16:9 16:9 16:9 16:9-40 16:10-17:15 16:11 16:11 16:12 16:13-15 16:14 16:14 16:14 16:14 16:15 16:15 16:16 16:16 16:18 16:19 16:19-24 16:20 16:20 16:21 16:22 16:22-37 16:23 16:24 16:25 16:26 16:27 16:31 16:31 16:31 16:33 16:35 16:35 16:36 16:37 16:37-39 16:38 16:38 16:38 17:1 17:1 17:1 17:1 17:1-4 17:2 17:3 17:3 17:3 17:5 17:5-9 17:5-10 17:7 17:10 17:13 17:14 17:15 17:17 17:17 17:18 17:18 17:21 17:22-31 17:22-31 17:23 17:23 17:24 17:26 17:26 17:26 17:28 17:28 17:28 17:29 17:31 17:31 17:31 17:31 17:34 17:34 17:34 17:34 18:1-5 18:2 18:2 18:2 18:2 18:2 18:3 18:4 18:5 18:5 18:6 18:6 18:7 18:8 18:11 18:12 18:12 18:12 18:12-16 18:12-17 18:14 18:17 18:18 18:18 18:18 18:18 18:18 18:18 18:18 18:19-21 18:20-23 18:23 18:23 18:23 18:23 18:24 18:24 18:24 18:26 18:26 18:27 18:27 18:28 19 19:1 19:1 19:1 19:1 19:5 19:6 19:7 19:9 19:10 19:10 19:12 19:12 19:12 19:13 19:13 19:13 19:13 19:13-16 19:15 19:18 19:19 19:19 19:19 19:21 19:21 19:22 19:22 19:22 19:23-41 19:24 19:24 19:24 19:26 19:27 19:27 19:29 19:29 19:29 19:31 19:31 19:31 19:32 19:33 19:35 19:37 19:39 19:41 20:2 20:2 20:2 20:2 20:2 20:2 20:3 20:3 20:3 20:3-7 20:4 20:4 20:4 20:4 20:4 20:4 20:4 20:4 20:4 20:4-6 20:6 20:9 20:9-12 20:11 20:13 20:14 20:14 20:15 20:15 20:15 20:15 20:15-35 20:16 20:16 20:16 20:17 20:17-28 20:17-28 20:18 20:18-35 20:18-35 20:19 20:20 20:24 20:27 20:28 20:28 20:28 20:28 20:29 20:31 20:31 20:32 20:32 20:32 20:33-35 20:35 21:1 21:1 21:1 21:1 21:2 21:2 21:2 21:3 21:4 21:5-8 21:7 21:7 21:8 21:8 21:8 21:8 21:9 21:10-12 21:15 21:15-40 21:16 21:21 21:23 21:23-26 21:24 21:28 21:29 21:29 21:29 21:31 21:31-38 21:31-40 21:32 21:34 21:34 21:37 21:39 21:39 21:39 22:1-21 22:8 22:11 22:14 22:15 22:17 22:19 22:19 22:20 22:20 22:21 22:23 22:23 22:24-30 22:25 22:25 22:25 22:25 22:26 22:26 22:28 22:28 22:28 23:2 23:2-5 23:5 23:5 23:5 23:6 23:6 23:6-8 23:12 23:14 23:16 23:17 23:21 23:23 23:24 23:24 23:25 23:26 23:26 23:30 23:31 23:35 23:35 23:35 23:35 23:35 23:35 24:1 24:1-9 24:3 24:5 24:14 24:16 24:17 24:17 24:23 24:24 24:24 24:25 24:27 24:27 25:1 25:4 25:6 25:8 25:11 25:11 25:11 25:11 25:11 25:11 25:12 25:12 25:12 25:12 25:12-27 25:13 25:13 25:13 25:13 25:21 25:23 25:25 26 26 26:2 26:2 26:4 26:5 26:7 26:7 26:9 26:15 26:15-18 26:18 26:18 26:19 26:22 26:23 26:28 27 27 27 27:1 27:1 27:1 27:1 27:2 27:2 27:2 27:3 27:3 27:4 27:4 27:5 27:5 27:6 27:6 27:7 27:7 27:7 27:8 27:8 27:8 27:9 27:9 27:9 27:11 27:12 27:14 27:16 27:17 27:19 27:23 27:27 27:28 27:28 27:29 27:30 27:31 27:40 27:40 27:40 27:43 27:43 28 28 28:1 28:2 28:3 28:4 28:7 28:7 28:8 28:11 28:11 28:12 28:13 28:13 28:13 28:14 28:14 28:15 28:15 28:16 28:16 28:16 28:16 28:16 28:16 28:20 28:21 28:23 28:25 28:25 28:25 28:30 28:30 28:30 28:31 28:31
Romans
1 1:1 1:2 1:3 1:3 1:4 1:4 1:5 1:7 1:7 1:9 1:9 1:14 1:14 1:14 1:16 1:17 1:17 1:20 1:20 1:20 1:21 1:21-25 1:22 1:23 1:26 1:26 1:27 1:30 2 2:5 2:6-16 2:7 2:9 2:9 2:10 2:10 2:12 2:12-16 2:14 2:15 2:15 2:15 2:19 2:20 2:24 2:24 2:27 2:28 2:29 3:1-19 3:2 3:5 3:10-23 3:13 3:13 3:13 3:19 3:22 3:22 3:23 3:23 3:24 3:24 3:25 3:25 3:25 3:25 3:26 4:6-8 4:11 4:11 4:11 4:13 4:15 4:16 4:20 4:22 4:25 5:1 5:1-10 5:2 5:2 5:5-8 5:10 5:10 5:11 5:11 5:12-12 5:12-19 5:12-19 5:12-20 5:12-21 5:12-21 5:14 5:14-19 5:15 5:17 5:20 5:21 5:21 6 6:2-7 6:4 6:4 6:4-10 6:6 6:8 6:12 6:12-17 6:12-17 6:13 6:14 6:14 6:17 6:17 6:19 6:19 6:22 6:22 6:23 7:4 7:5 7:5 7:5-24 7:7 7:8 7:8 7:12 7:14-25 7:18 8 8:1 8:4 8:5 8:6 8:6 8:7 8:7 8:7 8:7 8:7-9 8:8 8:9 8:11 8:11 8:11 8:11 8:12 8:14 8:15 8:15-21 8:16 8:16 8:16 8:16 8:17 8:17 8:19 8:19-22 8:23 8:23 8:24 8:26 8:26 8:27 8:27 8:27 8:29 8:29 8:29 8:29 8:30 8:30 8:32 8:32-35 8:34 8:34 8:35-39 8:39 9:1 9:1 9:1 9:3 9:3 9:4 9:4 9:4 9:6 9:7 9:10 9:11 9:11-13 9:13 9:13 9:15-23 9:16 9:17 9:18 9:21 9:21 9:21 9:21 9:23 9:24 9:25 9:25 9:25 9:25 9:26 9:26 9:26 9:29 9:29 9:29 9:29 9:33 10:2 10:3-9 10:5 10:7 10:12 10:14-17 10:15 10:16-21 10:19 11 11:1 11:2 11:2 11:2 11:4-6 11:5 11:6 11:17 11:17-24 11:18-24 11:24 11:25 11:26 11:29 11:32 11:33-36 11:36 11:36 12:1 12:2 12:2 12:3 12:4 12:5 12:6 12:13 12:15 12:20 13:1-7 13:2 13:6 13:6 13:9 13:13 13:13 13:13 13:13 14:4 14:9 14:10 14:11 14:23 15 15:1 15:2 15:8 15:14 15:15 15:16 15:17 15:18 15:19 15:19 15:19 15:19 15:24 15:25 15:25 15:25-27 15:26 15:26 15:27 15:28 16 16:1 16:1 16:1 16:1 16:2 16:3 16:3 16:3 16:4 16:5 16:5 16:6 16:7 16:7 16:7 16:8 16:9 16:10 16:11 16:11 16:11 16:12 16:12 16:12 16:13 16:14 16:14 16:14 16:14 16:15 16:15 16:15 16:15 16:16 16:18 16:20 16:21 16:21 16:21 16:22 16:23 16:23 16:23 16:23 16:23 16:26 16:27
1 Corinthians
1 1 1:1 1:1 1:2 1:2 1:3 1:11 1:11 1:12 1:14 1:14 1:14 1:16 1:17 1:17-21 1:18 1:24 1:30 1:30 2:3 2:4 2:6-8 2:7 2:7 2:8 2:10 2:10 2:10 2:11 2:11 2:13 2:13 2:14 2:14 2:16 3:1 3:2 3:3 3:4-7 3:5 3:5-7 3:9 3:10-12 3:13 3:15 3:16 3:16 3:17 3:19 3:21-23 3:22 4:4 4:5 4:9 4:17 5:5 5:5 5:6 5:7 5:7 5:7 5:7 5:8 5:11 5:11 6:2 6:7 6:9 6:10 6:10 6:11 6:11 6:14 6:15 6:15 6:16 6:16 6:19 6:19 6:19 6:20 6:20 6:20 6:20 7 7:1 7:2 7:2-5 7:14 7:14 7:20 7:34 7:35 8:6 9:1 9:1 9:2 9:5 9:5 9:7 9:9 9:11 9:13 9:14 9:17 9:19 9:24 9:25 9:25 9:26 9:27 9:27 10:4 10:6 10:10 10:10 10:10 10:11 10:11 10:13 10:16 10:16 10:16 10:17 10:21 10:22 10:27 10:28 10:31 11:2 11:3 11:6 11:8 11:9 11:14 11:15 11:19 11:20 11:21 11:23-29 11:24-26 11:29 12:1 12:3 12:3 12:4 12:8-11 12:9-11 12:10-14:30 12:13 12:25 12:28 12:28 12:28 12:31-13:13 13 13 13:1 13:1 13:2 13:11 13:12 13:13 14:7 14:9 14:11 14:16 14:20 14:23 14:34 14:35 15 15:5 15:5 15:5 15:5 15:6 15:7 15:7 15:8 15:9 15:10 15:14 15:21 15:22 15:22-45 15:22-49 15:29 15:32 15:32 15:32 15:33 15:39 15:42-44 15:44 15:47-49 15:49 15:51 15:51 15:52 15:52 15:53 15:54 15:54 15:55-57 16:1 16:1-3 16:1-4 16:1-4 16:2 16:5 16:5 16:8 16:8 16:9 16:9 16:9 16:15 16:17 16:17 16:17 16:17 16:19 16:20 16:22 16:22 16:22 16:22
2 Corinthians
1 1:1 1:2 1:3 1:4 1:8 1:12 1:16 1:19 1:20 1:21 1:22 1:22 2:4 2:11 2:12 2:12 2:12 2:12 2:13 2:13 3:1 3:5 3:6 3:7 3:13 3:13-15 3:13-18 3:14 3:17 3:18 4:4 4:4 4:6 4:6 4:6 4:16 4:16-18 4:17 4:18 5:1 5:1 5:1 5:1 5:1-6 5:1-8 5:2 5:3 5:4 5:4 5:5 5:10 5:10 5:11 5:17 5:17 5:18 5:19 5:20 5:20 5:20 5:21 5:21 5:21 6:5 6:5 6:15 6:15 6:18 7:1 7:1 7:4 7:6 7:7 7:10 7:11 8 8:2 8:4 8:6 8:6 8:7 8:9 8:9 8:16-18 8:23 9:2 9:8 9:12 10:4 10:8 10:10 10:10 11 11:2 11:3 11:3 11:7-12 11:9 11:14 11:14 11:22 11:22 11:24 11:24 11:24 11:24 11:25 11:26 11:30 11:32 11:32 11:33 11:33 12:1 12:1-4 12:2 12:4 12:4 12:7 12:7-10 12:7-10 12:7-10 12:9 12:10 12:14 12:18 12:20 13:1 13:5-7 13:12 13:14 13:14
Galatians
1:1 1:1-10 1:4 1:4 1:8 1:8 1:9 1:13 1:14 1:16 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:19 1:19 1:19 1:20 1:21 1:21 1:23 2:1 2:1-3 2:1-10 2:1-10 2:2 2:3-5 2:5 2:8 2:9 2:9 2:10 2:10 2:10 2:11 2:11-16 2:12 2:16 2:16 2:20 3:8 3:9 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:14 3:14 3:17 3:17 3:17 3:17 3:19 3:22 3:22 3:24 3:25 3:29 4 4:2 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:9 4:9 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:18 4:19 4:22-31 4:24 4:24 4:28 5:1 5:1 5:6 5:6 5:7 5:11 5:11 5:17 5:17 5:20 5:20 5:20 5:20 5:20 5:21 5:22 5:22-25 5:23 5:24 6 6:1 6:2 6:8 6:12 6:12 6:14 6:15 6:15 7
Ephesians
1:1 1:3-6 1:4 1:4 1:4 1:4 1:5 1:5 1:6 1:7 1:7 1:7 1:7 1:7 1:9 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:12 1:12 1:13 1:13 1:14 1:14 1:14 1:14 1:15 1:17 1:17 1:17-23 1:18 1:18 1:18 1:19-2:5 1:20 1:21 1:22 1:23 2:1 2:1 2:1 2:2 2:2 2:3 2:3 2:5 2:5 2:5 2:6 2:6 2:6 2:7 2:8 2:8 2:10 2:10 2:10 2:10 2:11-22 2:12 2:12 2:12 2:14 2:15 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:18 2:18 2:18 2:19 2:20 2:20 2:20 2:21 2:21 2:22 3:2 3:2 3:5 3:5 3:8 3:10 3:11 3:12 3:14 3:14 3:14 3:14-21 3:17-19 3:20 3:21 4:1-6 4:2 4:2-4 4:3 4:3 4:4 4:4 4:8 4:11 4:11 4:11 4:14 4:14 4:15 4:15 4:16 4:16 4:18 4:18 4:19 4:21-24 4:22 4:22-24 4:23 4:24 4:24 4:26 4:28 4:28 4:30 4:32 5:5 5:5 5:5 5:6-8 5:9 5:11 5:15 5:16 5:18 5:18 5:19 5:19 5:20 5:21 5:22-33 5:22-33 5:22-6:9 5:23 5:23 5:25 5:25-27 5:27 5:27 5:27 5:29 5:29 5:31 5:32 6 6:6 6:11-17 6:12 6:12 6:14 6:14 6:14-17 6:15 6:16 6:16 6:16 6:17 6:17 6:18 6:19 6:20 6:20 6:20 6:21 6:21 6:22 6:22 6:23 6:24
Philippians
1:1 1:1 1:1 1:1 1:1 1:6 1:7 1:7-13 1:8 1:8 1:12 1:13 1:13 1:13 1:13 1:23 1:27 1:27 2:1 2:1 2:5-11 2:6 2:6-8 2:6-11 2:6-11 2:7 2:8 2:12 2:13 2:15 2:16 2:22 2:24 2:25 2:25-30 3:2 3:2 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:8-11 3:9 3:12-14 3:14 3:17 3:17 3:18 3:19 3:20 3:20 3:21 3:21 3:21 3:21 3:21 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:5 4:10-18 4:11-13 4:13 4:15 4:15 4:18 4:22
Colossians
1:1 1:2 1:2 1:4-8 1:7 1:7 1:7 1:12 1:14 1:14 1:14 1:15 1:15 1:15-20 1:16 1:16 1:16 1:17 1:17 1:18 1:18 1:20 1:21 1:22 1:25 1:25 1:25-27 1:26 1:27 1:29 2:1 2:2 2:8 2:8 2:8 2:9 2:9 2:11 2:12 2:12 2:13 2:13 2:14 2:14 2:14 2:17 2:18 2:18 2:19 2:19 2:19 2:20 2:23 2:23 3:1 3:2 3:2 3:5 3:5 3:5 3:5 3:6-8 3:8 3:9 3:10 3:10 3:10 3:11 3:11 3:11 3:12 3:12 3:12-15 3:13 3:14 3:14 3:16 3:16 3:16 3:17 3:17 3:18 3:18 3:18-4:1 3:19 3:19 3:22 4:3 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:12 4:12 4:12 4:12 4:13 4:14 4:14 4:14 4:14 4:15 4:15 4:15 4:16 4:17
1 Thessalonians
1:1 1:1 1:4 1:7 1:9 2:2 2:5 2:10 2:13 2:19 3:1 3:2 3:2 3:6 4:5 4:11 4:13 4:13-18 4:13-5:11 4:14 4:15 4:16 4:16 4:17 5:1 5:5 5:7 5:8 5:8 5:8 5:12 5:17 5:18 5:23 5:26
2 Thessalonians
1:1 1:1 1:6 1:6-10 1:7 1:7 1:7 1:7-10 1:9 1:9 1:10 1:11 2:2 2:3 2:3 2:3 2:3-10 2:4 2:7 2:8 2:8 2:8-10 2:9 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:15 3:6 3:7-13 3:8 3:9 3:9 3:16 3:17 3:18
1 Timothy
1:1 1:2 1:2 1:3 1:3 1:3 1:4 1:4 1:5 1:9 1:9 1:10 1:10 1:12 1:15 1:15 1:16 1:17 1:17 1:19 1:19 1:20 2:1 2:5 2:5 2:6 2:6 2:7 2:8 2:8 2:9 2:9 2:9 2:11 2:12 2:13-15 3 3 3:3 3:8 3:9 3:11 3:16 3:16 3:16 4:1 4:2 4:3 4:3 4:7 4:8 4:8 4:12 4:12 4:12 4:12 4:14 4:14 5:3-16 5:4 5:9 5:10 5:14 5:19 5:21 6:6 6:9 6:10 6:11 6:12 6:12 6:12 6:13 6:14 6:15 6:15 6:16 6:16 6:16 6:19
2 Timothy
1:5 1:5 1:5 1:9 1:9 1:10 1:10 1:11 1:12 1:14 1:15 1:15 1:16 1:16-18 1:18 1:18 2:3 2:4 2:5 2:11 2:12 2:12 2:13 2:13 2:17 2:17 2:18 2:19 2:25 2:26 3:7 3:8 3:8 3:8 3:10 3:11 3:11 3:11 3:13 3:15 3:15 3:15 3:16 3:16 3:16 3:16 4:1 4:1-8 4:4 4:4 4:6 4:7 4:7 4:7 4:8 4:8 4:8 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:13 4:13 4:13 4:13 4:14 4:14 4:18 4:19 4:19 4:19 4:20 4:20 4:20 4:20 4:21 4:21
Titus
1:2 1:2 1:4 1:5 1:5 1:5 1:5-7 1:6 1:7 1:8 1:12 1:12 1:12 1:12 1:13 1:14 1:14 1:15 1:15 2:3 2:4 2:7 2:10-12 2:13 2:13 2:14 2:14 2:15 3:1 3:2 3:5 3:5 3:5 3:10 3:12 3:12 3:13
Philemon
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1
Hebrews
1:1 1:2 1:3 1:3 1:4 1:4-6 1:9 1:10 1:14 1:14 1:14 2:3 2:4 2:7 2:9 2:9 2:10 2:10 2:11 2:11-14 2:12 2:12 2:14 2:14 2:14 2:15 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 3:1 3:1-19 3:5 3:6 3:7 3:7 3:7-11 3:8 3:8 3:19 4:1 4:8 4:8 4:8 4:9 4:9 4:10 4:11 4:11 4:12 4:12 4:12 4:12 4:13 4:14 5:4 5:4 5:6 5:7 5:7 5:12 5:12 5:13 5:13 6:2 6:2 6:2 6:4-6 6:8 6:8 6:8 6:8 6:8 6:10 6:11 6:11 6:13-20 6:16-18 6:17 6:17 6:18 6:19 6:20 6:20 7:1 7:2 7:4 7:5 7:6 7:9 7:11 7:14 7:14 7:16 7:16 7:22 7:25 7:25 8:2 8:5 8:5 8:6 8:6 9 9 9 9:2 9:2 9:3 9:3 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:5 9:5 9:5 9:7 9:9 9:9-14 9:10 9:10 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:13 9:13 9:14 9:15 9:15 9:15 9:15 9:15 9:19 9:19 9:19 9:19 9:19 9:20 9:21 9:24 9:27 9:28 10 10:1 10:5 10:7 10:10 10:12 10:19-22 10:22 10:22 10:22 10:22 10:23 10:25 10:26 10:27 10:28 10:37 10:38 10:38 10:39 11:4 11:4 11:4 11:7 11:8 11:9 11:9 11:11 11:13 11:13-16 11:14 11:16 11:17 11:17 11:17-19 11:18 11:19 11:20 11:21 11:24 11:25-27 11:28 11:29 11:29 11:31 11:31 11:32 11:32 11:34 11:37 11:38 12:1 12:2 12:2 12:4 12:5 12:5-11 12:8 12:12 12:15 12:16 12:16 12:16 12:17 12:22 12:22 12:22 12:22 12:23 12:23 12:23 12:24 12:24 12:24 12:26 12:28 12:29 13:4 13:5 13:5 13:5 13:7 13:7 13:10 13:11 13:11-13 13:12 13:12 13:12 13:15 13:15 13:15 13:16 13:17 13:19 13:20 13:20 13:20 13:21 13:23 13:24 13:24
James
1:1 1:2 1:2 1:3 1:5 1:10 1:12 1:12 1:12 1:12 1:12 1:14 1:14 1:15 1:15 1:17 1:23 1:27 2:2 2:5 2:5 2:5 2:15 2:15 2:16 2:18 2:19 2:21 2:23 2:25 2:25 3:2 3:3 3:4 3:6 3:6 3:7 3:8 3:13 3:16 3:17 3:18 4:4 4:7 4:11 4:11 4:12 4:13-15 5:3 5:4 5:4 5:7 5:7 5:8 5:8 5:9 5:10 5:11 5:14 5:14 5:14 5:16 5:16 5:16-18 5:18
1 Peter
1:1 1:1 1:1 1:1 1:1 1:2 1:2 1:2 1:3 1:4 1:4 1:5 1:7 1:7 1:7 1:12 1:13 1:13 1:14 1:14 1:15 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:22 1:23 1:24 2:2 2:2 2:4 2:5 2:5 2:6-8 2:9 2:9 2:9 2:9 2:10 2:10 2:13 2:13 2:14 2:17 2:19-23 2:21 2:24 2:25 2:25 3:1-7 3:1-7 3:3 3:3 3:4 3:7 3:10 3:11 3:15 3:18 3:18-20 3:19 3:20 3:20 3:21 4:3 4:3 4:12 4:14 4:15 4:16 5:1 5:1 5:2 5:3 5:4 5:4 5:5 5:8 5:8 5:10 5:10 5:10 5:11 5:12 5:12 5:13 5:13 5:13 5:13 5:13 5:13 5:14
2 Peter
1 John
1:1 1:2 1:3 1:4 1:6 1:6-9 1:7 1:7 1:8 1:9 2:1 2:1 2:1 2:2 2:3 2:3 2:3 2:6 2:15 2:16 2:16 2:18 2:20 2:22 2:27 2:29 3:1 3:2 3:2 3:2 3:2 3:2 3:3 3:4 3:9 3:12 3:12 3:12 3:14 3:14 3:14 3:15 3:17 4:7 4:8 4:9 4:10 4:12 4:16 5:1 5:1 5:4 5:16 5:20
2 John
3 John
Jude
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1
Revelation
1:4 1:4 1:5 1:6 1:6 1:7 1:8 1:8 1:8 1:8 1:9 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:14 1:15 1:15 1:16 1:16 1:17 1:18 1:18 1:18 1:20 1:20 1:20 2 2:1 2:6 2:7 2:7 2:7 2:8 2:8-11 2:10 2:10 2:11 2:13 2:13 2:14 2:14 2:17 2:17 2:18 2:18 2:18-28 2:22 2:28 2:28 3:1-6 3:4 3:5 3:5 3:7 3:7-12 3:12 3:14 3:14 3:14 3:17 3:18 3:20 3:21 4 4:1 4:1-3 4:3 4:5 4:6 4:6 4:6 4:6 4:8 4:11 4:11 5:1-3 5:5 5:5 5:8 5:8 5:8 5:9 5:9 5:12 5:13 6:2 6:4 6:5 6:5 6:6 6:13 6:16 6:16 7 7:5 7:5 7:8 7:9 7:9 7:14 7:17 8:2 8:3 8:3 8:3 8:3 8:3 8:4 8:4 8:4 8:5 8:7 8:10 8:11 9:1 9:1 9:2 9:2 9:2 9:3 9:7 9:9 9:11 9:11 9:17 10:1 10:9 10:9 11:4 11:7 11:19 12 12:3 12:3 12:3 12:3 12:4 12:7 12:7 12:7-9 12:7-9 12:9 12:9 12:9 12:9 12:10 12:10 12:16 12:17 13:1 13:1 13:1 13:1 13:1 13:2 13:6 13:8 13:16 13:17 14:1 14:2 14:3 14:8 14:10 14:10 14:10 14:11 14:18 14:19 14:20 14:20 15:2 15:3 15:4 15:6 15:7 16:7 16:13 16:14 16:16 16:16 16:17 16:19 16:19 16:21 17:1 17:1-18 17:4 17:4 17:4 17:4 17:4 17:4 17:5 17:5 17:6 17:15 17:16 18:2 18:12 18:12 18:12 18:12 18:13 18:13 18:13 18:13 18:16 18:24 19 19:1 19:1 19:3 19:3 19:4 19:4 19:6 19:6 19:7-9 19:7-9 19:8 19:10 19:12 19:13 19:14 19:20 20:1 20:1-7 20:2 20:2 20:3 20:8 20:8 20:10 20:11-15 20:13 20:14 20:15 21:2 21:4 21:5 21:6 21:8 21:8 21:8 21:9 21:9 21:11 21:12-20 21:16 21:18 21:18 21:19 21:19 21:19 21:19 21:19 21:20 21:20 21:20 21:20 21:20 21:20 21:21 21:21 21:21 21:22 21:23-25 21:24 21:26 21:27 22:1 22:1 22:2 22:2 22:6 22:8 22:9 22:13 22:14 22:15 22:15 22:15 22:16 22:16 22:16 22:17 22:17 22:18 22:19
1 Maccabees
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
Ezra
Nehemiah
Esther
Job
Psalms
Proverbs
Ecclesiastes
Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Matthew
Mark
Luke
John
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Revelation
The cover art for this book is a derivative work of http://www.flickr.com/photos/23701579@N00/1189018851 and available for use under the Creative Commons Attribution Share-Alike 3.0 license.