Bible Dictionary [WIP]

Alpha, the first letter of the Greek alphabet, as Omega is thelast. These letters occur in the text of Rev. 1:8, 11; 21:6;22:13, and are represented by "Alpha" and "Omega" respectively(omitted in R.V., 1:11). They mean "the first and last." (Comp.Heb. 12:2; Isa. 41:4; 44:6; Rev. 1:11, 17; 2:8.) In the symbolsof the early Christian Church these two letters are frequentlycombined with the cross or with Christ's monogram to denote hisdivinity.

The eldest son of Amram and Jochebed, a daughter of Levi (Ex.6:20). Some explain the name as meaning mountaineer, othersmountain of strength, illuminator. He was born in Egypt threeyears before his brother Moses, and a number of years after hissister Miriam (2:1, 4; 7:7). He married Elisheba, the daughterof Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whomhe had four sons, Nadab and Abihu, Eleazar and Ithamar. When thetime for the deliverance of Isarael out of Egypt drew nigh, hewas sent by God (Ex. 4:14, 27-30) to meet his long-absentbrother, that he might co-operate with him in all that they wererequired to do in bringing about the Exodus. He was to be the"mouth" or "prophet" of Moses, i.e., was to speak for him,because he was a man of a ready utterance (7:1, 2, 9, 10, 19).He was faithful to his trust, and stood by Moses in all hisinterviews with Pharaoh.

When the ransomed tribes fought their first battle with Amalekin Rephidim, Moses stood on a hill overlooking the scene of theconflict with the rod of God in his outstretched hand. On thisoccasion he was attended by Aaron and Hur, his sister's husband,who held up his wearied hands till Joshua and the chosenwarriors of Israel gained the victory (17:8-13).

Afterwards, when encamped before Sinai, and when Moses at thecommand of God ascended the mount to receive the tables of thelaw, Aaron and his two sons, Nadab and Abihu, along with seventyof the elders of Israel, were permitted to accompany him part ofthe way, and to behold afar off the manifestation of the gloryof Israel's God (Ex. 19:24; 24:9-11). While Moses remained onthe mountain with God, Aaron returned unto the people; andyielding through fear, or ignorance, or instability ofcharacter, to their clamour, made unto them a golden calf, andset it up as an object of worship (Ex. 32:4; Ps. 106:19). On thereturn of Moses to the camp, Aaron was sternly rebuked by himfor the part he had acted in this matter; but he interceded forhim before God, who forgave his sin (Deut. 9:20).

On the mount, Moses received instructions regarding the systemof worship which was to be set up among the people; and inaccordance therewith Aaron and his sons were consecrated to thepriest's office (Lev. 8; 9). Aaron, as high priest, heldhenceforth the prominent place appertaining to that 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," probablyafter the death of Zipporah. But the Lord vindicated his servantMoses, and punished Miriam with leprosy (Num. 12). Aaronacknowledged his own and his sister's guilt, and at theintercession of Moses they were forgiven.

Twenty years after this, when the children of Israel wereencamped in the wilderness of Paran, Korah, Dathan, and Abiramconspired against Aaron and his sons; but a fearful judgmentfrom God fell upon them, and they were destroyed, and the nextday thousands of the people also perished by a fiercepestilence, the ravages of which were only stayed by theinterposition of Aaron (Num. 16). That there might be furtherevidence of the divine appointment of Aaron to the priestlyoffice, the chiefs of the tribes were each required to bring toMoses a rod bearing on it the name of his tribe. And these,along with the rod of Aaron for the tribe of Levi, were laid upovernight in the tabernacle, and in the morning it was foundthat while the other rods remained unchanged, that of Aaron "forthe house of Levi" budded, blossomed, and yielded almonds (Num.17:1-10). This rod was afterwards preserved in the tabernacle(Heb. 9:4) as a memorial of the divine attestation of hisappointment to the priesthood.

Aaron was implicated in the sin of his brother at Meribah (Num.20:8-13), and on that account was not permitted to enter thePromised Land. When the tribes arrived at Mount Hor, "in theedge of the land of Edom," at the command of God Moses led Aaronand his son Eleazar to the top of that mountain, in the sight ofall the people. There he stripped Aaron of his priestlyvestments, and put them upon Eleazar; and there Aaron died onthe top of the mount, being 123 years old (Num. 20:23-29. Comp.Deut. 10:6; 32:50), and was "gathered unto his people." Thepeople, "even all the house of Israel," mourned for him thirtydays. Of Aaron's sons two survived him, Eleazar, whose familyheld the high-priesthood till the time of Eli; and Ithamar, inwhose family, beginning with Eli, the high-priesthood was heldtill the time of Solomon. Aaron's other two sons had been struckdead (Lev. 10:1, 2) for the daring impiety of offering "strangefire" on the alter of incense.

The Arabs still show with veneration the traditionary site ofAaron's grave on one of the two summits of Mount Hor, which ismarked by a Mohammedan chapel. His name is mentioned in theKoran, and there are found in the writings of the rabbins manyfabulous stories regarding him.

He was the first anointed priest. His descendants, "the house ofAaron," constituted the priesthood in general. In the time ofDavid they were very numerous (1 Chr. 12:27). The other branchesof the tribe of Levi held subordinate positions in connectionwith the sacred office. Aaron was a type of Christ in hisofficial character as the high priest. His priesthood was a"shadow of heavenly things," and was intended to lead the peopleof Israel to look forward to the time when "another priest"would arise "after the order of Melchizedek" (Heb. 6:20). (See[1]MOSES.)

The descendants of Aaron, and therefore priests. Jehoiada, thefather of Benaiah, led 3,700 Aaronites as "fighting men" to thesupport of David at Hebron (1 Chr. 12:27). Eleazar (Num. 3:32),and at a later period Zadok (1 Chr. 27:17), was their chief.

Destruction, the Hebrew name (equivalent to the Greek Apollyon,i.e., destroyer) of "the angel of the bottomless pit" (Rev.9:11). It is rendered "destruction" in Job 28:22; 31:12; 26:6;Prov. 15:11; 27:20. In the last three of these passages theRevised Version retains the word "Abaddon." We may regard thisword as a personification of the idea of destruction, or assheol, the realm of the dead.

One of the seven eunuchs in Ahasuerus's court (Esther 1:10;2:21).

Stony (Heb. marg. "Amanah," perennial), the chief river ofDamascus (2 Kings 5:12). Its modern name is Barada, theChrysorrhoas, or "golden stream," of the Greeks. It rises in acleft of the Anti-Lebanon range, about 23 miles north-west ofDamascus, and after flowing southward for a little way partsinto three smaller streams, the central one flowing throughDamascus, and the other two on each side of the city, diffusingbeauty and fertility where otherwise there would be barrenness.

Regions beyond; i.e., on the east of Jordan, a mountain, orrather a mountain-chain, over against Jericho, to the east andsouth-east of the Dead Sea, in the land of Moab. From "the topof Pisgah", i.e., Mount Nebo (q.v.), one of its summits, Mosessurveyed the Promised Land (Deut. 3:27; 32:49), and there hedied (34:1, 5). The Israelites had one of their encampments inthe mountains of Abarim (Num. 33:47, 48) after crossing theArnon.

This Syriac or Chaldee word is found three times in the NewTestament (Mark 14:36; Rom. 8:15; Gal. 4:6), and in each case isfollowed by its Greek equivalent, which is translated "father."It is a term expressing warm affection and filial confidence. Ithas no perfect equivalent in our language. It has passed intoEuropean languages as an ecclesiastical term, "abbot."

Servant. (1.) The father of Adoniram, whom Solomon set over thetribute (1 Kings 4:6); i.e., the forced labour (R.V., "levy").

(2.) A Levite of the family of Jeduthun (Neh. 11:17), alsocalled Obadiah (1 Chr. 9:16).

Servant of God, (Jer. 36:26), the father of Shelemiah.

My servant. (1.) 1 Chr. 6:44. (2.) 2 Chr. 29:12. (3.) Ezra10:26.

Servant of God, (1 Chr. 5:15), a Gadite chief.

Servile. (1.) The son of Hillel, a Pirathonite, the tenth judgeof Israel (Judg. 12:13-15). He is probably the Bedan of 1 Sam.12:11.

(2.) The first-born of Gibeon of the tribe of Benjamin (1 Chr.8:30; 9:36).

(3.) The son of Micah, one of those whom Josiah sent to theprophetess Huldah to ascertain from her the meaning of therecently discovered book of the law (2 Chr. 34:20). He is calledAchbor in 2 Kings 22:12.

(4.) One of the "sons" of Shashak (1 Chr. 8:23).

This is the name also of a Levitical town of the Gershonites, inthe tribe of Asher (Josh. 21:30; 1 Chr. 6:74). The ruins ofAbdeh, some 8 miles north-east of Accho, probably mark its site.

Servant of Nego=Nebo, the Chaldee name given to Azariah, one ofDaniel's three companions (Dan. 2:49). With Shadrach andMeshach, he was delivered from the burning fiery furnace(3:12-30).

(Heb. Hebhel), a breath, or vanity, the second son of Adam andEve. He was put to death by his brother Cain (Gen. 4:1-16).Guided by the instruction of their father, the two brothers weretrained in the duty of worshipping God. "And in process of time"(marg. "at the end of days", i.e., on the Sabbath) each of themoffered up to God of the first-fruits of his labours. Cain, as ahusbandman, offered the fruits of the field; Abel, as ashepherd, of the firstlings of his flock. "The Lord had respectunto Abel and his offering; but unto Cain and his offering hehad not respect" (Gen. 4:3-5). On this account Cain was angrywith his brother, and formed the design of putting him to death;a design which he at length found an opportunity of carryinginto effect (Gen. 4:8, 9. Comp. 1 John 3:12). There are severalreferences to Abel in the New Testament. Our Saviour speaks ofhim as "righteous" (Matt. 23:35). "The blood of sprinkling" issaid to speak "better things than that of Abel" (Heb. 12:24);i.e., the blood of Jesus is the reality of which the blood ofthe offering made by Abel was only the type. The comparison hereis between the sacrifice offered by Christ and that offered byAbel, and not between the blood of Christ calling for mercy andthe blood of the murdered Abel calling for vengeance, as hassometimes been supposed. It is also said (Heb. 11:4) that "Abeloffered unto God a more excellent sacrifice than Cain." Thissacrifice was made "by faith;" this faith rested in God, notonly as the Creator and the God of providence, but especially inGod as the great Redeemer, whose sacrifice was typified by thesacrifices which, no doubt by the divine institution, wereoffered from the days of Adam downward. On account of that"faith" which looked forward to the great atoning sacrifice,Abel's offering was accepted of God. Cain's offering had no suchreference, and therefore was rejected. Abel was the firstmartyr, as he was the first of our race to die.

Abel (Heb. abhel), lamentation (1 Sam. 6:18), the name given tothe great stone in Joshua's field whereon the ark was "setdown." The Revised Version, however, following the Targum andthe LXX., reads in the Hebrew text 'ebhen (= a stone), andaccordingly translates "unto the great stone, whereon they setdown the ark." This reading is to be preferred.

Abel (Heb. abhel), a grassy place, a meadow. This word entersinto the composition of the following words:

Meadow of the house of Maachah, a city in the north ofPalestine, in the neighbourhood of Dan and Ijon, in the tribe ofNaphtali. It was a place of considerable strength andimportance. It is called a "mother in Israel", i.e., ametropolis (2 Sam. 20:19). It was besieged by Joab (2 Sam.20:14), by Benhadad (1 Kings 15:20), and by Tiglath-pileser (2Kings 15:29) about B.C. 734. It is elsewhere called Abel-maim,meadow of the waters, (2 Chr. 16:4). Its site is occupied by themodern Abil or Abil-el-kamh, on a rising ground to the east ofthe brook Derdarah, which flows through the plain of Huleh intothe Jordan, about 6 miles to the west-north-west of Dan.

(Judg. 11:33, R.V.; A. V., "plain of the vineyards"), a villageof the Ammonites, whither Jephthah pursued their forces.

Meadow of dancing, or the dancing-meadow, the birth-place andresidence of the prophet Elisha, not far from Beth-shean (1Kings 4:12), in the tribe of Issachar, near where the Wadyel-Maleh emerges into the valley of the Jordan, "the richmeadow-land which extends about 4 miles south of Beth-shean;moist and luxuriant." Here Elisha was found at his plough byElijah on his return up the Jordan valley from Horeb (1 Kings19:16). It is now called Ain Helweh.

Meadow of Egypt, or mourning of Egypt, a place "beyond," i.e.,on the west of Jordan, at the "threshing-floor of Atad." Herethe Egyptians mourned seventy days for Jacob (Gen. 50:4-11). Itssite is unknown.

Meadow of the acacias, frequently called simply "Shittim" (Num.25:1; Josh. 2:1; Micah 6:5), a place on the east of Jordan, inthe plain of Moab, nearly opposite Jericho. It was theforty-second encampment of the Israelites, their lastresting-place before they crossed the Jordan (Num. 33:49; 22:1;26:3; 31:12; comp. 25:1; 31:16).

Tin, or white, a town in the tribe of Issachar (Josh. 19:20), atthe north of the plain of Esdraelon. It is probably identifiedwith the ruins of el-Beida.

Father of strength; i.e., "valiant", one of David's body-guardof thirty mighty men (2 Sam. 23:31); called also Abiel (1 Chr.11:32).

My father is the Lord, the Greek form of Abijah, or Abijam(Matt. 1:7), instead of Abiah (1 Chr. 7:8). In Luke 1:5, thename refers to the head of the eighth of the twenty-four coursesinto which David divided the priests (1 Chr. 24:10).

Father of gathering; the gatherer, the youngest of the threesons of Korah the Levite, head of a family of Korhites (Ex.6:24); called Ebisaph (1 Chr. 6:37).

Father of abundance, or my father excels, the son of Ahimelechthe high priest. He was the tenth high priest, and the fourth indescent from Eli. When his father was slain with the priests ofNob, he escaped, and bearing with him the ephod, he joinedDavid, who was then in the cave of Adullam (1 Sam. 22:20-23;23:6). He remained with David, and became priest of the party ofwhich he was the leader (1 Sam. 30:7). When David ascended thethrone of Judah, Abiathar was appointed high priest (1 Chr.15:11; 1 Kings 2:26) and the "king's companion" (1 Chr. 27:34).Meanwhile Zadok, of the house of Eleazar, had been made highpriest. These appointments continued in force till the end ofDavid's reign (1 Kings 4:4). Abiathar was deposed (the solehistorical instance of the deposition of a high priest) andbanished to his home at Anathoth by Solomon, because he tookpart in the attempt to raise Adonijah to the throne. Thepriesthood thus passed from the house of Ithamar (1 Sam.2:30-36; 1 Kings 1:19; 2:26, 27). Zadok now became sole highpriest. In Mark 2:26, reference is made to an occurrence in "thedays of Abiathar the high priest." But from 1 Sam. 22, we learnexplicitly that this event took place when Ahimelech, the fatherof Abiathar, was high priest. The apparent discrepancy issatisfactorily explained by interpreting the words in Mark asreferring to the life-time of Abiathar, and not to the term ofhis holding the office of high priest. It is not implied in Markthat he was actual high priest at the time referred to. Others,however, think that the loaves belonged to Abiathar, who was atthat time (Lev. 24:9) a priest, and that he either himself gavethem to David, or persuaded his father to give them.

An ear of corn, the month of newly-ripened grain (Ex. 13:4;23:15); the first of the Jewish ecclesiastical year, and theseventh of the civil year. It began about the time of the vernalequinox, on 21st March. It was called Nisan, after the Captivity(Neh. 2:1). On the fifteenth day of the month, harvest was begunby gathering a sheaf of barley, which was offered unto the Lordon the sixteenth (Lev. 23:4-11).

Or Abi'dah, father of knowledge; knowing, one of the five sonsof Midian, who was the son of Abraham by Keturah (1 Chr. 1:33),and apparently the chief of an Arab tribe.

Father of judgment; judge, head of the tribe of Benjamin at theExodus (Num. 1:11; 2:22).

Father of help; i.e., "helpful." (1.) The second of the threesons of Hammoleketh, the sister of Gilead. He was the grandsonof Manasseh (1 Chr. 7:18). From his family Gideon sprang (Josh.17:2; comp. Judg. 6:34; 8:2). He was also called Jeezer (Num.26:30).

(2.) One of David's thirty warriors (2 Sam. 23:27; comp. 1 Chr.27:12).

(3.) The prince of the tribe of Dan at the Exodus (Num. 1:12).

Father (i.e., "possessor") of God = "pious." (1.) The son ofZeror and father of Ner, who was the grandfather of Saul (1 Sam.14:51; 1 Chr. 8:33; 9:39). In 1 Sam. 9:1, he is called the"father," probably meaning the grandfather, of Kish. (2.) AnArbathite, one of David's warriors (1 Chr. 11:32); called alsoAbi-albon (2 Sam. 23:31).

Father of help, a descendant of Abiezer (Judg. 6:11, 24; 8:32).

Father (i.e., "leader") of the dance, or "of joy." (1.) Thesister of David, and wife of Jether an Ishmaelite (1 Chr. 2:16,17). She was the mother of Amasa (2 Sam. 17:25).

(2.) The wife of the churlish Nabal, who dwelt in the districtof Carmel (1 Sam. 25:3). She showed great prudence and delicatemanagement at a critical period of her husband's life. She was"a woman of good understanding, and of a beautiful countenance."After Nabal's death she became the wife of David (1 Sam.25:14-42), and was his companion in all his future fortunes (1Sam. 27:3; 30:5; 2 Sam. 2:2). By her David had a son calledChileab (2 Sam. 3:3), elsewhere called Daniel (1 Chr. 3:1).

Father of might. (1.) Num. 3:35. (2.) 1 Chr. 2:29. (3.) 1 Chr.5:14.

(4.) The second wife of King Rehoboam (2 Chr. 11:18), adescendant of Eliab, David's eldest brother.

(5.) The father of Esther and uncle of Mordecai (Esther 2:15).

Father of Him; i.e., "worshipper of God", the second of the sonsof Aaron (Ex. 6:23; Num. 3:2; 26:60; 1 Chr. 6:3). Along with histhree brothers he was consecrated to the priest's office (Ex.28:1). With his father and elder brother he accompanied theseventy elders part of the way up the mount with Moses (Ex.24:1, 9). On one occasion he and Nadab his brother offeredincense in their censers filled with "strange" (i.e., common)fire, i.e., not with fire taken from the great brazen altar(Lev. 6:9, etc.), and for this offence they were struck dead,and were taken out and buried without the camp (Lev. 10:1-11;comp. Num. 3:4; 26:61; 1 Chr. 24:2). It is probable that whenthey committed this offence they were intoxicated, forimmediately after is given the law prohibiting the use of wineor strong drink to the priests.

Father (i.e., "possessor") of renown. (1.) One of the sons ofBela, the son of Benjamin (1 Chr. 8:3); called also Ahihud (ver.7).

(2.) A descendant of Zerubbabel and father of Eliakim (Matt.1:13, "Abiud"); called also Juda (Luke 3:26), and Obadiah (1Chr. 3:21).

Father (i.e., "possessor or worshipper") of Jehovah. (1.) 1 Chr.7:8. (2.) 1 Chr. 2:24.

(3.) The second son of Samuel (1 Sam. 8:2; 1 Chr. 6:28). Hisconduct, along with that of his brother, as a judge inBeer-sheba, to which office his father had appointed him, led topopular discontent, and ultimately provoked the people to demanda royal form of government.

(4.) A descendant of Eleazar, the son of Aaron, a chief of oneof the twenty-four orders into which the priesthood was dividedby David (1 Chr. 24:10). The order of Abijah was one of thosewhich did not return from the Captivity (Ezra 2:36-39; Neh.7:39-42; 12:1).

(5.) The son of Rehoboam, whom he succeeded on the throne ofJudah (1 Chr. 3:10). He is also called Abijam (1 Kings 14:31;15:1-8). He began his three years' reign (2 Chr. 12:16; 13:1, 2)with a strenuous but unsuccessful effort to bring back the tentribes to their allegiance. His address to "Jeroboam and allIsrael," before encountering them in battle, is worthy of beingspecially noticed (2 Chr. 13:5-12). It was a very bloody battle,no fewer than 500,000 of the army of Israel having perished onthe field. He is described as having walked "in all the sins ofhis father" (1 Kings 15:3; 2 Chr. 11:20-22). It is said in 1Kings 15:2 that "his mother's name was Maachah, the daughter ofAbishalom;" but in 2 Chr. 13:2 we read, "his mother's name wasMichaiah, the daughter of Uriel of Gibeah." The explanation isthat Maachah is just a variation of the name Michaiah, and thatAbishalom is probably the same as Absalom, the son of David. Itis probable that "Uriel of Gibeah" married Tamar, the daughterof Absalom (2 Sam. 14:27), and by her had Maachah. The word"daughter" in 1 Kings 15:2 will thus, as it frequently elsewheredoes, mean grand-daughter.

(6.) A son of Jeroboam, the first king of Israel. On account ofhis severe illness when a youth, his father sent his wife toconsult the prophet Ahijah regarding his recovery. The prophet,though blind with old age, knew the wife of Jeroboam as soon asshe approached, and under a divine impulse he announced to herthat inasmuch as in Abijah alone of all the house of Jeroboamthere was found "some good thing toward the Lord," he only wouldcome to his grave in peace. As his mother crossed the thresholdof the door on her return, the youth died, and "all Israelmourned for him" (1 Kings 14:1-18).

(7.) The daughter of Zechariah (2 Chr. 29:1; comp. Isa. 8:2),and afterwards the wife of Ahaz. She is also called Abi (2 Kings18:2).

(8.) One of the sons of Becher, the son of Benjamin (1 Chr.7:8). "Abiah," A.V.

Father of the sea; i.e., "seaman" the name always used in Kingsof the king of Judah, the son of Rehoboam, elsewhere calledAbijah (1 Kings 15:1, 7, 8). (See [2]ABIJAH.)

A plain, a district lying on the east slope of the Anti-Lebanonrange; so called from its chief town, Abila (Luke 3:1), whichstood in the Suk Wady Barada, between Heliopolis (Baalbec) andDamascus, 38 miles from the former and 18 from the latter.Lysanias was governor or tetrarch of this province.

Father of Mael, one of the sons or descendants of Joktan, inNorthern Arabia (Gen. 10:28; 1 Chr. 1:22).

My father a king, or father of a king, a common name of thePhilistine kings, as "Pharaoh" was of the Egyptian kings. (1.)The Philistine king of Gerar in the time of Abraham (Gen.20:1-18). By an interposition of Providence, Sarah was deliveredfrom his harem, and was restored to her husband Abraham. As amark of respect he gave to Abraham valuable gifts, and offeredhim a settlement in any part of his country; while at the sametime he delicately and yet severely rebuked him for havingpractised a deception upon him in pretending that Sarah was onlyhis sister. Among the gifts presented by the king were athousand pieces of silver as a "covering of the eyes" for Sarah;i.e., either as an atoning gift and a testimony of her innocencein the sight of all, or rather for the purpose of procuring aveil for Sarah to conceal her beauty, and thus as a reproof toher for not having worn a veil which, as a married woman, sheought to have done. A few years after this Abimelech visitedAbraham, who had removed southward beyond his territory, andthere entered into a league of peace and friendship with him.This league was the first of which we have any record. It wasconfirmed by a mutual oath at Beer-sheba (Gen. 21:22-34).

(2.) A king of Gerar in the time of Isaac, probably the son ofthe preceeding (Gen. 26:1-22). Isaac sought refuge in histerritory during a famine, and there he acted a part withreference to his wife Rebekah similar to that of his fatherAbraham with reference to Sarah. Abimelech rebuked him for thedeception, which he accidentally discovered. Isaac settled for awhile here, and prospered. Abimelech desired him, however, toleave his territory, which Isaac did. Abimelech afterwardsvisited him when he was encamped at Beer-sheba, and expressed adesire to renew the covenant which had been entered into betweentheir fathers (Gen. 26:26-31).

(3.) A son of Gideon (Judg. 9:1), who was proclaimed king afterthe death of his father (Judg. 8:33-9:6). One of his first actswas to murder his brothers, seventy in number, "on one stone,"at Ophrah. Only one named Jotham escaped. He was anunprincipled, ambitious ruler, often engaged in war with his ownsubjects. When engaged in reducing the town of Thebez, which hadrevolted, he was struck mortally on his head by a mill-stone,thrown by the hand of a woman from the wall above. Perceivingthat the wound was mortal, he desired his armour-bearer tothrust him through with his sword, that it might not be said hehad perished by the hand of a woman (Judg. 9:50-57).

(4.) The son of Abiathar, and high priest in the time of David(1 Chr. 18:16). In the parallel passage, 2 Sam. 8:17, we havethe name Ahimelech, and Abiathar, the son of Ahimelech. Thismost authorities consider the more correct reading. (5.) Achish,king of Gath, in the title of Ps. 34. (Comp. 1 Sam. 21:10-15.)

Father of nobleness; i.e., "noble." (1.) A Levite ofKirjath-jearim, in whose house the ark of the covenant wasdeposited after having been brought back from the land of thePhilistines (1 Sam. 7:1). It remained there twenty years, tillit was at length removed by David (1 Sam. 7:1, 2; 1 Chr. 13:7).

(2.) The second of the eight sons of Jesse (1 Sam. 16:8). He waswith Saul in the campaign against the Philistines in whichGoliath was slain (1 Sam. 17:13).

(3.) One of Saul's sons, who peristed with his father in thebattle of Gilboa (1 Sam. 31:2; 1 Chr. 10:2).

(4.) One of Solomon's officers, who "provided victuals for theking and his household." He presided, for this purpose, over thedistrict of Dor (1 Kings 4:11).

Father of kindness, the father of Barak (Judg. 4:6; 5:1).

Father of height; i.e., "proud." (1.) One of the sons of Eliab,who joined Korah in the conspiracy against Moses and Aaron. Heand all the conspirators, with their families and possessions(except the children of Korah), were swallowed up by anearthquake (Num. 16:1-27; 26:9; Ps. 106:17).

(2.) The eldest son of Hiel the Bethelite, who perishedprematurely in consequence of his father's undertaking torebuild Jericho (1 Kings 16:34), according to the words ofJoshua (6:26). (See [3]JERICHO.)

Father of (i.e., "given to") error, a young woman of Shunem,distinguished for her beauty. She was chosen to minister toDavid in his old age. She became his wife (1 Kings 1:3, 4, 15).After David's death Adonijah persuaded Bathsheba, Solomon'smother, to entreat the king to permit him to marry Abishag.Solomon suspected in this request an aspiration to the throne,and therefore caused him to be put to death (1 Kings 2:17-25).

Father of (i.e., "desirous of") a gift, the eldest son ofZeruiah, David's sister. He was the brother of Joab and Asahel(2 Sam. 2:18; 1 Chr. 2:16). Abishai was the only one whoaccompanied David when he went to the camp of Saul and took thespear and the cruse of water from Saul's bolster (1 Sam.26:5-12). He had the command of one of the three divisions ofDavid's army at the battle with Absalom (2 Sam. 18:2, 5, 12). Heslew the Philistine giant Ishbi-benob, who threatened David'slife (2 Sam. 21:15-17). He was the chief of the second rank ofthe three "mighties" (2 Sam. 23:18, 19; 1 Chr. 11:20, 21); andon one occasion withstood 300 men, and slew them with his ownspear (2 Sam. 23:18). Abishai is the name of the Semitic chiefwho offers gifts to the lord of Beni-Hassan. See illustrationfacing page 10.

Father of welfare; i.e., "fortunate." (1.) The grandson ofBenjamin (1 Chr. 8:4).

(2.) The son of Phinehas the high priest (1 Chr. 6:4, 5, 50;Ezra 7:5).

Father of the wall; i.e., "mason", one of the two sons ofShammai of the tribe of Judah (1 Chr. 2:28, 29).

Father of dew; i.e., "fresh", David's fifth wife (2 Sam. 3:4).

Father of goodness, a Benjamite (1 Chr. 8:11).

(Ps. 35:15), the translation of a Hebrew word meaning smiters;probably, in allusion to the tongue, slanderers. (Comp. Jer.18:18.)

Or washing, was practised, (1.) When a person was initiated intoa higher state: e.g., when Aaron and his sons were set apart tothe priest's office, they were washed with water previous totheir investiture with the priestly robes (Lev. 8:6).

(2.) Before the priests approached the altar of God, they wererequired, on pain of death, to wash their hands and their feetto cleanse them from the soil of common life (Ex. 30:17-21). Tothis practice the Psalmist alludes, Ps. 26:6.

(3.) There were washings prescribed for the purpose of cleansingfrom positive defilement contracted by particular acts. Of suchwashings eleven different species are prescribed in theLevitical law (Lev. 12-15).

(4.) A fourth class of ablutions is mentioned, by which a personpurified or absolved himself from the guilt of some particularact. For example, the elders of the nearest village where somemurder was committed were required, when the murderer wasunknown, to wash their hands over the expiatory heifer which wasbeheaded, and in doing so to say, "Our hands have not shed thisblood, neither have our eyes seen it" (Deut. 21:1-9). So alsoPilate declared himself innocent of the blood of Jesus bywashing his hands (Matt. 27:24). This act of Pilate may not,however, have been borrowed from the custom of the Jews. Thesame practice was common among the Greeks and Romans.

The Pharisees carried the practice of ablution to great excess,thereby claiming extraordinary purity (Matt. 23:25). Mark(7:1-5) refers to the ceremonial ablutions. The Pharisees washedtheir hands "oft," more correctly, "with the fist" (R.V.,"diligently"), or as an old father, Theophylact, explains it,"up to the elbow." (Compare also Mark 7:4; Lev. 6:28; 11: 32-36;15:22) (See [4]WASHING.)

Father of light; i.e., "enlightening", the son of Ner and uncleof Saul. He was commander-in-chief of Saul's army (1 Sam. 14:50;17:55; 20:25). He first introduced David to the court of Saulafter the victory over Goliath (1 Sam. 17:57). After the deathof Saul, David was made king over Judah, and reigned in Hebron.Among the other tribes there was a feeling of hostility toJudah; and Abner, at the head of Ephraim, fostered thishostility in the interest of the house of Saul, whose sonIsh-bosheth he caused to be proclaimed king (2 Sam. 2:8). Astate of war existed between these two kings. A battle fatal toAbner, who was the leader of Ish-boseth's army, was fought withDavid's army under Joab at Gibeon (2 Sam. 2:12). Abner, escapingfrom the field, was overtaken by Asahel, who was "light of footas a wild roe," the brother of Joab and Abishai, whom he thrustthrough with a back stroke of his spear (2 Sam. 2: 18-32).

Being rebuked by Ish-bosheth for the impropriety of taking towife Rizpah, who had been a concubine of King Saul, he found anexcuse for going over to the side of David, whom he nowprofessed to regard as anointed by the Lord to reign over allIsrael. David received him favourably, and promised that hewould have command of the armies. At this time Joab was absentfrom Hebron, but on his return he found what had happened. Abnerhad just left the city; but Joab by a stratagem recalled him,and meeting him at the gate of the city on his return, thrusthim through with his sword (2 Sam. 3:27, 31-39; 4:12. Comp. 1Kings 2:5, 32). David lamented in pathetic words the death ofAbner, "Know ye not that there is a prince and a great manfallen this day in Israel?" (2 Sam. 3:33-38.)

This word is used, (1.) To express the idea that the Egyptiansconsidered themselves as defiled when they ate with strangers(Gen. 43:32). The Jews subsequently followed the same practice,holding it unlawful to eat or drink with foreigners (John 18:28;Acts 10:28; 11:3).

(2.) Every shepherd was "an abomination" unto the Egyptians(Gen. 46:34). This aversion to shepherds, such as the Hebrews,arose probably from the fact that Lower and Middle Egypt hadformerly been held in oppressive subjection by a tribe of nomadshepherds (the Hyksos), who had only recently been expelled, andpartly also perhaps from this other fact that the Egyptiansdetested the lawless habits of these wandering shepherds.

(3.) Pharaoh was so moved by the fourth plague, that while herefused the demand of Moses, he offered a compromise, grantingto the Israelites permission to hold their festival and offertheir sacrifices in Egypt. This permission could not beaccepted, because Moses said they would have to sacrifice "theabomination of the Egyptians" (Ex. 8:26); i.e., the cow or ox,which all the Egyptians held as sacred, and which they regardedit as sacrilegious to kill.

(4.) Daniel (11:31), in that section of his prophecies which isgenerally interpreted as referring to the fearful calamitiesthat were to fall on the Jews in the time of AntiochusEpiphanes, says, "And they shall place the abomination thatmaketh desolate." Antiochus Epiphanes caused an altar to beerected on the altar of burnt-offering, on which sacrifices wereoffered to Jupiter Olympus. (Comp. 1 Macc. 1:57). This was theabomination of the desolation of Jerusalem. The same language isemployed in Dan. 9:27 (comp. Matt. 24:15), where the referenceis probably to the image-crowned standards which the Romans setup at the east gate of the temple (A.D. 70), and to which theypaid idolatrous honours. "Almost the entire religion of theRoman camp consisted in worshipping the ensign, swearing by theensign, and in preferring the ensign before all other gods."These ensigns were an "abomination" to the Jews, the"abomination of desolation."

This word is also used symbolically of sin in general (Isa.66:3); an idol (44:19); the ceremonies of the apostate Church ofRome (Rev. 17:4); a detestable act (Ezek. 22:11).

Father of a multitude, son of Terah, named (Gen. 11:27) beforehis older brothers Nahor and Haran, because he was the heir ofthe promises. Till the age of seventy, Abram sojourned among hiskindred in his native country of Chaldea. He then, with hisfather and his family and household, quitted the city of Ur, inwhich he had hitherto dwelt, and went some 300 miles north toHaran, where he abode fifteen years. The cause of his migrationwas a call from God (Acts 7:2-4). There is no mention of thisfirst call in the Old Testament; it is implied, however, in Gen.12. While they tarried at Haran, Terah died at the age of 205years. Abram now received a second and more definite call,accompanied by a promise from God (Gen. 12:1, 2); whereupon hetook his departure, taking his nephew Lot with him, "not knowingwhither he went" (Heb. 11:8). He trusted implicitly to theguidance of Him who had called him.

Abram now, with a large household of probably a thousand souls,entered on a migratory life, and dwelt in tents. Passing alongthe valley of the Jabbok, in the land of Canaan, he formed hisfirst encampment at Sichem (Gen. 12:6), in the vale or oak-groveof Moreh, between Ebal on the north and Gerizim on the south.Here he received the great promise, "I will make of thee a greatnation," etc. (Gen. 12:2, 3, 7). This promise comprehended notonly temporal but also spiritual blessings. It implied that hewas the chosen ancestor of the great Deliverer whose coming hadbeen long ago predicted (Gen. 3:15). Soon after this, for somereason not mentioned, he removed his tent to the mountaindistrict between Bethel, then called Luz, and Ai, towns abouttwo miles apart, where he built an altar to "Jehovah." He againmoved into the southern tract of Palestine, called by theHebrews the Negeb; and was at length, on account of a famine,compelled to go down into Egypt. This took place in the time ofthe Hyksos, a Semitic race which now held the Egyptians inbondage. Here occurred that case of deception on the part ofAbram which exposed him to the rebuke of Pharaoh (Gen. 12:18).Sarai was restored to him; and Pharaoh loaded him with presents,recommending him to withdraw from the country. He returned toCanaan richer than when he left it, "in cattle, in silver, andin gold" (Gen. 12:8; 13:2. Comp. Ps. 105:13, 14). The wholeparty then moved northward, and returned to their previousstation near Bethel. Here disputes arose between Lot's shepherdsand those of Abram about water and pasturage. Abram generouslygave Lot his choice of the pasture-ground. (Comp. 1 Cor. 6:7.)He chose the well-watered plain in which Sodom was situated, andremoved thither; and thus the uncle and nephew were separated.Immediately after this Abram was cheered by a repetition of thepromises already made to him, and then removed to the plain or"oak-grove" of Mamre, which is in Hebron. He finally settledhere, pitching his tent under a famous oak or terebinth tree,called "the oak of Mamre" (Gen. 13:18). This was his thirdresting-place in the land.

Some fourteen years before this, while Abram was still inChaldea, Palestine had been invaded by Chedorlaomer, King ofElam, who brought under tribute to him the five cities in theplain to which Lot had removed. This tribute was felt by theinhabitants of these cities to be a heavy burden, and aftertwelve years they revolted. This brought upon them the vengeanceof Chedorlaomer, who had in league with him four other kings. Heravaged the whole country, plundering the towns, and carryingthe inhabitants away as slaves. Among those thus treated wasLot. Hearing of the disaster that had fallen on his nephew,Abram immediately gathered from his own household a band of 318armed men, and being joined by the Amoritish chiefs Mamre, Aner,and Eshcol, he pursued after Chedorlaomer, and overtook him nearthe springs of the Jordan. They attacked and routed his army,and pursued it over the range of Anti-Libanus as far as toHobah, near Damascus, and then returned, bringing back all thespoils that had been carried away. Returning by way of Salem,i.e., Jerusalem, the king of that place, Melchizedek, came forthto meet them with refreshments. To him Abram presented a tenthof the spoils, in recognition of his character as a priest ofthe most high God (Gen. 14:18-20).

In a recently-discovered tablet, dated in the reign of thegrandfather of Amraphel (Gen. 14:1), one of the witnesses iscalled "the Amorite, the son of Abiramu," or Abram.

Having returned to his home at Mamre, the promises already madeto him by God were repeated and enlarged (Gen. 13:14). "The wordof the Lord" (an expression occurring here for the first time)"came to him" (15:1). He now understood better the future thatlay before the nation that was to spring from him. Sarai, nowseventy-five years old, in her impatience, persuaded Abram totake Hagar, her Egyptian maid, as a concubine, intending thatwhatever child might be born should be reckoned as her own.Ishmael was accordingly thus brought up, and was regarded as theheir of these promises (Gen. 16). When Ishmael was thirteenyears old, God again revealed yet more explicitly and fully hisgracious purpose; and in token of the sure fulfilment of thatpurpose the patriarch's name was now changed from Abram toAbraham (Gen. 17:4, 5), and the rite of circumcision wasinstituted as a sign of the covenant. It was then announced thatthe heir to these covenant promises would be the son of Sarai,though she was now ninety years old; and it was directed thathis name should be Isaac. At the same time, in commemoration ofthe promises, Sarai's name was changed to Sarah. On thatmemorable day of God's thus revealing his design, Abraham andhis son Ishmael and all the males of his house were circumcised(Gen. 17). Three months after this, as Abraham sat in his tentdoor, he saw three men approaching. They accepted his profferedhospitality, and, seated under an oak-tree, partook of the farewhich Abraham and Sarah provided. One of the three visitants wasnone other than the Lord, and the other two were angels in theguise of men. The Lord renewed on this occasion his promise of ason by Sarah, who was rebuked for her unbelief. Abrahamaccompanied the three as they proceeded on their journey. Thetwo angels went on toward Sodom; while the Lord tarried behindand talked with Abraham, making known to him the destructionthat was about to fall on that guilty city. The patriarchinterceded earnestly in behalf of the doomed city. But as noteven ten righteous persons were found in it, for whose sake thecity would have been spared, the threatened destruction fellupon it; and early next morning Abraham saw the smoke of thefire that consumed it as the "smoke of a furnace" (Gen.19:1-28).

After fifteen years' residence at Mamre, Abraham movedsouthward, and pitched his tent among the Philistines, near toGerar. Here occurred that sad instance of prevarication on hispart in his relation to Abimelech the King (Gen. 20). (See[5]ABIMELECH.) Soon after this event, the patriarch left thevicinity of Gerar, and moved down the fertile valley about 25miles to Beer-sheba. It was probably here that Isaac was born,Abraham being now an hundred years old. A feeling of jealousynow arose between Sarah and Hagar, whose son, Ishmael, was nolonger to be regarded as Abraham's heir. Sarah insisted thatboth Hagar and her son should be sent away. This was done,although it was a hard trial to Abraham (Gen. 21:12). (See[6]HAGAR; [7]ISHMAEL.)

At this point there is a blank in the patriarch's history ofperhaps twenty-five years. These years of peace and happinesswere spent at Beer-sheba. The next time we see him his faith isput to a severe test by the command that suddenly came to him togo and offer up Isaac, the heir of all the promises, as asacrifice on one of the mountains of Moriah. His faith stood thetest (Heb. 11:17-19). He proceeded in a spirit of unhesitatingobedience to carry out the command; and when about to slay hisson, whom he had laid on the altar, his uplifted hand wasarrested by the angel of Jehovah, and a ram, which was entangledin a thicket near at hand, was seized and offered in his stead.From this circumstance that place was called Jehovah-jireh,i.e., "The Lord will provide." The promises made to Abraham wereagain confirmed (and this was the last recorded word of God tothe patriarch); and he descended the mount with his son, andreturned to his home at Beer-sheba (Gen. 22:19), where heresided for some years, and then moved northward to Hebron.

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, Ephronthe Hittite (Gen. 23); and there he buried Sarah. His next carewas to provide a wife for Isaac, and for this purpose he senthis steward, Eliezer, to Haran (or Charran, Acts 7:2), where hisbrother Nahor and his family resided (Gen. 11:31). The resultwas that Rebekah, the daughter of Nahor's son Bethuel, becamethe wife of Isaac (Gen. 24). Abraham then himself took to wifeKeturah, who became the mother of six sons, whose descendantswere afterwards known as the "children of the east" (Judg. 6:3),and later as "Saracens." At length all his wanderings came to anend. At the age of 175 years, 100 years after he had firstentered the land of Canaan, he died, and was buried in the oldfamily burying-place at Machpelah (Gen. 25:7-10).

The history of Abraham made a wide and deep impression on theancient world, and references to it are interwoven in thereligious traditions of almost all Eastern nations. He is called"the friend of God" (James 2:23), "faithful Abraham" (Gal. 3:9),"the father of us all" (Rom. 4:16).

(Luke 16:22, 23) refers to the custom of reclining on couches attable, which was prevalent among the Jews, an arrangement whichbrought the head of one person almost into the bosom of the onewho sat or reclined above him. To "be in Abraham's bosom" thusmeant to enjoy happiness and rest (Matt. 8:11; Luke 16:23) atthe banquet in Paradise. (See [8]banquet; [9]MEALS.)

Exalted father. (see [10]ABRAHAM.)

R.V., one of Israel's halting-places in the desert (Num. 33:34,35), just before Ezion-gaber. In A.V., "Ebronah."

Father of peace; i.e., "peaceful" David's son by Maacah (2 Sam.3:3; comp. 1 Kings 1:6). He was noted for his personal beautyand for the extra-ordinary profusion of the hair of his head (2Sam. 14:25,26). The first public act of his life was theblood-revenge he executed against Amnon, David's eldest son, whohad basely wronged Absalom's sister Tamar. This revenge wasexecuted at the time of the festivities connected with a greatsheep-shearing at Baal-hazor. David's other sons fled from theplace in horror, and brought the tidings of the death of Amnonto Jerusalem. Alarmed for the consequences of the act, Absalomfled to his grandfather at Geshur, and there abode for threeyears (2 Sam. 3:3; 13:23-38).

David mourned his absent son, now branded with the guilt offratricide. As the result of a stratagem carried out by a womanof Tekoah, Joab received David's sanction to invite Absalom backto Jerusalem. He returned accordingly, but two years elapsedbefore his father admitted him into his presence (2 Sam. 14:28).Absalom was now probably the oldest surviving son of David, andas he was of royal descent by his mother as well as by hisfather, he began to aspire to the throne. His pretensions werefavoured by the people. By many arts he gained their affection;and after his return from Geshur (2 Sam. 15:7; marg., R.V.) hewent up to Hebron, the old capital of Judah, along with a greatbody of the people, and there proclaimed himself king. Therevolt was so successful that David found it necessary to quitJerusalem and flee to Mahanaim, beyond Jordan; where uponAbsalom returned to Jerusalem and took possession of the thronewithout opposition. Ahithophel, who had been David's chiefcounsellor, deserted him and joined Absalom, whose chiefcounsellor he now became. Hushai also joined Absalom, but onlyfor the purpose of trying to counteract the counsels ofAhithophel, and so to advantage David's cause. He was so farsuccessful that by his advice, which was preferred to that ofAhithophel, Absalom delayed to march an army against his father,who thus gained time to prepare for the defence.

Absalom at length marched out against his father, whose army,under the command of Joab, he encountered on the borders of theforest of Ephraim. Twenty thousand of Absalom's army were slainin that fatal battle, and the rest fled. Absalom fled on a swiftmule; but his long flowing hair, or more probably his head, wascaught in the bough of an oak, and there he was left suspendedtill Joab came up and pierced him through with three darts. Hisbody 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 tidingsof the result of that battle were brought to David, as he satimpatiently at the gate of Mahanaim, and he was told thatAbsalom had been slain, he gave way to the bitter lamentation:"O my son Absalom, my son, my son Absalom! would God I had diedfor thee, O Absalom, my son, my son!" (2 Sam. 18:33. Comp. Ex.32:32; Rom. 9:3).

Absalom's three sons (2 Sam. 14:27; comp. 18:18) had all diedbefore him, so that he left only a daughter, Tamar, who becamethe grandmother of Abijah.

(Heb. shittim) Ex. 25:5, R.V. probably the Acacia seyal (thegum-arabic tree); called the "shittah" tree (Isa. 41:19). Itswood is called shittim wood (Ex. 26:15, 26; 25:10, 13, 23, 28,etc.). This species (A. seyal) is like the hawthorn, a gnarledand thorny tree. It yields the gum-arabic of commerce. It isfound in abundance in the Sinaitic peninsula.

The high land or mountains, a city in the land of Shinar. It hasbeen identified with the mounds of Akker Kuf, some 50 miles tothe north of Babylon; but this is doubtful. It was one of thecities of Nimrod's kingdom (Ge 10:10). It stood close to theEuphrates, opposite Sippara. (See [11]SEPHARVAIM.)

It is also the name of the country of which this city was thecapital, namely, northern or upper Babylonia. The Accadians whocame from the "mountains of the east," where the ark rested,attained to a high degree of civilization. In the Babylonianinscriptions they are called "the black heads" and "the blackfaces," in contrast to "the white race" of Semitic descent. Theyinvented the form of writing in pictorial hieroglyphics, andalso the cuneiform system, in which they wrote many books partlyon papyrus and partly on clay. The Semitic Babylonians ("thewhite race"), or, as some scholars think, first the Cushites,and afterwards, as a second immigration, the Semites, invadedand conquered this country; and then the Accadian languageceased to be a spoken language, although for the sake of itsliterary treasures it continued to be studied by the educatedclasses of Babylonia. A large portion of the Ninevite tabletsbrought to light by Oriental research consists of interlinear orparallel translations from Accadian into Assyrian; and thus thatlong-forgotten language has been recovered by scholars. Itbelongs to the class of languages called agglutinative, commonto the Tauranian race; i.e., it consists of words "gluedtogether," without declension of conjugation. These tablets in aremarkable manner illustrate ancient history. Among othernotable records, they contain an account of the Creation whichclosely resembles that given in the book of Genesis, of theSabbath as a day of rest, and of the Deluge and its cause. (See[12]BABYLON; [13]CHALDEA.)

Sultry or sandy, a town and harbour of Phoenicia, in the tribeof Asher, but never acquired by them (Judg. 1:31). It was knownto the ancient Greeks and Romans by the name of Ptolemais, fromPtolemy the king of Egypt, who rebuilt it about B.C. 100. HerePaul landed on his last journey to Jerusalem (Acts 21:7). Duringthe crusades of the Middle Ages it was called Acra; andsubsequently, on account of its being occupied by the KnightsHospitallers of Jerusalem, it was called St. Jean d'Acre, orsimply Acre.

Satan is styled the "accuser of the brethren" (Rev. 12:10. Comp.Job 1:6; Zech. 3:1), as seeking to uphold his influence amongmen by bringing false charges against Christians, with the viewof weakening their influence and injuring the cause with whichthey are identified. He was regarded by the Jews as the accuserof men before God, laying to their charge the violations of thelaw of which they were guilty, and demanding their punishment.The same Greek word, rendered "accuser," is found in John 8:10(but omitted in the Revised Version); Acts 23:30, 35; 24:8;25:16, 18, in all of which places it is used of one who brings acharge against another.

The name which the Jews gave in their proper tongue, i.e., inAramaic, to the field which was purchased with the money whichhad been given to the betrayer of our Lord. The word means"field of blood." It was previously called "the potter's field"(Matt. 27:7, 8; Acts 1:19), and was appropriated as theburial-place for strangers. It lies on a narrow level terrace onthe south face of the valley of Hinnom. Its modern name is Haked-damm.

The name originally of a narrow strip of territory in Greece, onthe north-west of the Peloponnesus. Subsequently it was appliedby 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 countrywhen it fell under their dominion. It is in this latter enlargedmeaning that the name is always used in the New Testament (Acts18:12, 27; 19:21; Rom. 15: 26; 16:5, etc.). It was at the timewhen Luke wrote the Acts of the Apostles under the proconsularform of government; hence the appropriate title given to Gallioas the "deputy," i.e., proconsul, of Achaia (Acts 18:12).

(1 Cor. 16:17), one of the members of the church of Corinth who,with Fortunatus and Stephanas, visited Paul while he was atEphesus, for the purpose of consulting him on the affairs of thechurch. These three probably were the bearers of the letter fromCorinth to the apostle to which he alludes in 1 Cor. 7:1.

Called also Achar, i.e., one who troubles (1 Chr. 2:7), incommemoration of his crime, which brought upon him an awfuldestruction (Josh. 7:1). On the occasion of the fall of Jericho,he seized, contrary to the divine command, an ingot of gold, aquantity of silver, and a costly Babylonish garment, which hehid in his tent. Joshua was convinced that the defeat which theIsraelites afterwards sustained before Ai was a proof of thedivine displeasure on account of some crime, and he at onceadopted means by the use of the lot for discovering thecriminal. It was then found that Achan was guilty, and he wasstoned to death in the valley of Achor. He and all that belongedto him were then consumed by fire, and a heap of stones wasraised over the ashes.

Gnawing = mouse. (1.) An Edomitish king (Gen. 36:38; 1 Chr.1:49).

(2.) One of Josiah's officers sent to the prophetess Huldah toinquire regarding the newly-discovered book of the law (2 Kings22:12, 14). He is also called Abdon (2 Chr. 34:20).

Angry, perhaps only a general title of royalty applicable to thePhilistine kings. (1.) The king with whom David sought refugewhen he fled from Saul (1 Sam. 21:10-15). He is called Abimelechin the superscription of Ps. 34. It was probably this same kingto whom David a second time repaired at the head of a band of600 warriors, and who assigned him Ziklag, whence he carried onwar against the surrounding tribes (1 Sam. 27:5-12). Achish hadgreat confidence in the valour and fidelity of David (1 Sam.28:1, 2), but at the instigation of his courtiers did not permithim to go up to battle along with the Philistine hosts (1 Sam.29:2-11). David remained with Achish a year and four months.(2.) Another king of Gath, probably grandson of the foregoing,to whom the two servants of Shimei fled. This led Shimei to goto Gath in pursuit of them, and the consequence was that Solomonput him to death (1 Kings 2:39-46).

(Ezra 6:2), called Ecbatana by classical writers, the capital ofnorthern Media. Here was the palace which was the residence ofthe old Median monarchs, and of Cyrus and Cambyses. In the timeof Ezra, the Persian kings resided usually at Susa of Babylon.But Cyrus held his court at Achmetha; and Ezra, writing acentury after, correctly mentions the place where the decree ofCyrus was found.

Trouble, a valley near Jericho, so called in consequence of thetrouble which the sin of Achan caused Israel (Josh. 7:24, 26).The expression "valley of Achor" probably became proverbial forthat which caused trouble, and when Isaiah (Isa. 65:10) refersto it he uses it in this sense: "The valley of Achor, a placefor herds to lie down in;" i.e., that which had been a source ofcalamity would become a source of blessing. Hosea also (Hos.2:15) uses the expression in the same sense: "The valley ofAchor for a door of hope;" i.e., trouble would be turned intojoy, despair into hope. This valley has been identified with theWady Kelt.

Anklet, Caleb's only daughter (1 Chr. 2:49). She was offered inmarriage to the man who would lead an attack on the city ofDebir, or Kirjath-sepher. This was done by Othniel (q.v.), whoaccordingly obtained her as his wife (Josh. 15:16-19; Judg.1:9-15).

Fascination, a royal city of the Canaanites, in the north ofPalestine (Josh. 11:1; 12:20; 19:25). It was in the easternboundary of the tribe of Asher, and is identified with themodern ruined village of Kesaf or Yasif, N.E. of Accho.

Falsehood. (1.) A town in the Shephelah, or plain country ofJudah (Josh. 15:44); probably the same as Chezib of Gen. 38:5 =Ain Kezbeh.

(2.) A Phoenician city (the Gr. Ecdippa), always retained intheir possession though assigned to the tribe of Asher (Josh.19:29; Judg. 1:31). It is identified with the modern es-Zib, onthe Mediterranean, about 8 miles north of Accho.

Is the translation of a word (tse'med), which properly means ayoke, and denotes a space of ground that may be ploughed by ayoke of oxen in a day. It is about an acre of our measure (Isa.5:10; 1 Sam. 14:14).

The title now given to the fifth and last of the historicalbooks of the New Testament. The author styles it a "treatise"(1:1). It was early called "The Acts," "The Gospel of the HolyGhost," and "The Gospel of the Resurrection." It containsproperly no account of any of the apostles except Peter andPaul. John is noticed only three times; and all that is recordedof James, the son of Zebedee, is his execution by Herod. It isproperly therefore not the history of the "Acts of theApostles," a title which was given to the book at a later date,but of "Acts of Apostles," or more correctly, of "Some Acts ofCertain Apostles."

As regards its authorship, it was certainly the work of Luke,the "beloved physician" (comp. Luke 1:1-4; Acts 1:1). This isthe uniform tradition of antiquity, although the writer nowheremakes mention of himself by name. The style and idiom of theGospel of Luke and of the Acts, and the usage of words andphrases common to both, strengthen this opinion. The writerfirst appears in the narrative in 16:11, and then disappearstill Paul's return to Philippi two years afterwards, when he andPaul left that place together (20:6), and the two seemhenceforth to have been constant companions to the end. He wascertainly with Paul at Rome (28; Col. 4:14). Thus he wrote agreat portion of that history from personal observation. Forwhat lay beyond his own experience he had the instruction ofPaul. If, as is very probable, 2 Tim. was written during Paul'ssecond imprisonment at Rome, Luke was with him then as hisfaithful companion to the last (2 Tim. 4:11). Of his subsequenthistory we have no certain information.

The design of Luke's Gospel was to give an exhibition of thecharacter and work of Christ as seen in his history till he wastaken up from his disciples into heaven; and of the Acts, as itssequel, to give an illustration of the power and working of thegospel when preached among all nations, "beginning atJerusalem." The opening sentences of the Acts are just anexpansion and an explanation of the closing words of the Gospel.In this book we have just a continuation of the history of thechurch after Christ's ascension. Luke here carries on thehistory in the same spirit in which he had commenced it. It isonly a book of beginnings, a history of the founding ofchurches, the initial steps in the formation of the Christiansociety in the different places visited by the apostles. Itrecords a cycle of "representative events."

All through the narrative we see the ever-present,all-controlling power of the ever-living Saviour. He worketh alland in all in spreading abroad his truth among men by his Spiritand through the instrumentality of his apostles.

The time of the writing of this history may be gathered from thefact that the narrative extends down to the close of the secondyear of Paul's first imprisonment at Rome. It could nottherefore have been written earlier than A.D. 61 or 62, norlater than about the end of A.D. 63. Paul was probably put todeath during his second imprisonment, about A.D. 64, or, as somethink, 66.

The place where the book was written was probably Rome, to whichLuke accompanied Paul.

The key to the contents of the book is in 1:8, "Ye shall bewitnesses unto me both in Jerusalem, and in all Judea, and inSamaria, and unto the uttermost part of the earth." Afterreferring to what had been recorded in a "former treatise" ofthe sayings and doings of Jesus Christ before his ascension, theauthor proceeds to give an account of the circumstancesconnected with that event, and then records the leading factswith reference to the spread and triumphs of Christianity overthe world during a period of about thirty years. The recordbegins with Pentecost (A.D. 33) and ends with Paul's firstimprisonment (A.D. 63 or 64). The whole contents of the book maybe divided into these three parts:

(1.) Chaps. 1-12, describing the first twelve years of theChristian church. This section has been entitled "From Jerusalemto Antioch." It contains the history of the planting andextension of the church among the Jews by the ministry of Peter.

(2.) Chaps. 13-21, Paul's missionary journeys, giving thehistory of the extension and planting of the church among theGentiles.

(3.) Chaps. 21-28, Paul at Rome, and the events which led tothis. Chaps. 13-28 have been entitled "From Antioch to Rome."

In this book it is worthy of note that no mention is made of thewriting by Paul of any of his epistles. This may be accountedfor by the fact that the writer confined himself to a history ofthe planting of the church, and not to that of its training oredification. The relation, however, between this history and theepistles of Paul is of such a kind, i.e., brings to light somany undesigned coincidences, as to prove the genuineness andauthenticity of both, as is so ably shown by Paley in his HoraePaulinae. "No ancient work affords so many tests of veracity;for no other has such numerous points of contact in alldirections with contemporary history, politics, and topography,whether Jewish, or Greek, or Roman." Lightfoot. (See [14]PAUL.)

Ornament. (1.) The first of Lamech's two wives, and the motherof Jabal and Jubal (Gen. 4:19, 20, 23).

(2.) The first of Esau's three wives, the daughter of Elon theHittite (Gen. 36:2, 4), called also Bashemath (26:34).

Red, a Babylonian word, the generic name for man, having thesame meaning in the Hebrew and the Assyrian languages. It wasthe name given to the first man, whose creation, fall, andsubsequent history and that of his descendants are detailed inthe first book of Moses (Gen. 1:27-ch. 5). "God created man[Heb., Adam] in his own image, in the image of God created hehim; male and female created he them."

Adam was absolutely the first man whom God created. He wasformed out of the dust of the earth (and hence his name), andGod breathed into his nostrils the breath of life, and gave himdominion over all the lower creatures (Gen. 1:26; 2:7). He wasplaced after his creation in the Garden of Eden, to cultivateit, and to enjoy its fruits under this one prohibition: "Of thetree of the knowledge of good and evil thou shalt not eat of it;for in the day that thou eatest thereof thou shalt surely die."

The first recorded act of Adam was his giving names to thebeasts of the field and the fowls of the air, which God broughtto him for this end. Thereafter the Lord caused a deep sleep tofall upon him, and while in an unconscious state took one of hisribs, and closed up his flesh again; and of this rib he made awoman, whom he presented to him when he awoke. Adam received heras his wife, and said, "This is now bone of my bones, and fleshof my flesh: she shall be called Woman, because she was takenout of Man." He called her Eve, because she was the mother ofall living.

Being induced by the tempter in the form of a serpent to eat theforbidden fruit, Eve persuaded Adam, and he also did eat. Thusman fell, and brought upon himself and his posterity all the sadconsequences of his transgression. The narrative of the Fallcomprehends in it the great promise of a Deliverer (Gen. 3:15),the "first gospel" message to man. They were expelled from Eden,and at the east of the garden God placed a flame, which turnedevery way, to prevent access to the tree of life (Gen. 3). Howlong they were in Paradise is matter of mere conjecture.

Shortly after their expulsion Eve brought forth her first-born,and called him Cain. Although we have the names of only three ofAdam's sons, viz., Cain, Abel, and Seth, yet it is obvious thathe had several sons and daughters (Gen. 5:4). He died aged 930years.

Adam and Eve were the progenitors of the whole human race.Evidences of varied kinds are abundant in proving the unity ofthe human race. The investigations of science, altogetherindependent of historical evidence, lead to the conclusion thatGod "hath made of one blood all nations of men for to dwell onall the face of the earth" (Acts 17:26. Comp. Rom. 5:12-12; 1Cor. 15:22-49).

The apostle Paul speaks of Adam as "the figure of him who was tocome." On this account our Lord is sometimes called the secondAdam. This typical relation is described in Rom. 5:14-19.

Is referred to in Josh. 3:16. It stood "beside Zarethan," on thewest bank of Jordan (1 Kings 4:12). At this city the flow of thewater was arrested and rose up "upon an heap" at the time of theIsraelites' passing over (Josh. 3:16).

Red earth, a fortified city of Naphtali, probably the modernDamieh, on the west side of the sea of Tiberias (Josh. 19:33,36).

(Heb. shamir), Ezek. 3:9. The Greek word adamas means diamond.This stone is not referred to, but corundum or some kind of hardsteel. It is an emblem of firmness in resisting adversaries ofthe truth (Zech. 7:12), and of hard-heartedness against thetruth (Jer. 17:1).

Large, the sixth month of the civil and the twelfth of theecclesiastical year of the Jews (Esther 3:7, 13; 8:12; 9:1, 15,17, 19, 21). It included the days extending from the new moon ofour March to the new moon of April. The name was first usedafter the Captivity. When the season was backward, and the lambsnot yet of a paschal size, or the barley not forward enough forabib, then a month called Veadar, i.e., a second Adar, wasintercalated.

Miracle of God, the third of the twelve sons of Ishmael, andhead of an Arabian tribe (Gen. 25:13; 1 Chr. 1:29).

Ample, splendid, son of Bela (1 Chr. 8:3); called also "Ard"(Gen. 46:21)

(Ps. 140:3; Rom. 3:13, "asp") is the rendering of, (1.) Akshub("coiling" or "lying in wait"), properly an asp or viper, foundonly in this passage. (2.) Pethen ("twisting"), a viper orvenomous serpent identified with the cobra (Naja haje) (Ps.58:4; 91:13); elsewhere "asp." (3.) Tziphoni ("hissing") (Prov.23:32); elsewhere rendered "cockatrice," Isa. 11:8; 14:29; 59:5;Jer. 8:17, as it is here in the margin of the AuthorizedVersion. The Revised Version has "basilisk." This may have beenthe yellow viper, the Daboia xanthina, the largest and mostdangerous of the vipers of Palestine. (4.) Shephiphon("creeping"), occurring only in Gen. 49:17, the small speckledvenomous snake, the "horned snake," or cerastes. Dan is comparedto this serpent, which springs from its hiding-place on thepasser-by.

Ornament, (Luke 3:28), the son of Cosam, and father of Melchi,one of the progenitors of Christ.

Low, one of the persons named in Neh. 7:61 who could not "shewtheir father's house" on the return from captivity. This, withsimilar instances (ver. 63), indicates the importance the Jewsattached to their genealogies.

Ornament of God. (1.) The father of Azmaveth, who was treasurerunder David and Solomon (1 Chr. 27:25). (2.) A family head ofthe tribe of Simeon (1 Chr. 4:36). (3.) A priest (1 Chr. 9:12).

Effeminate. (1.) Ezra 8:6. (2.) Neh. 10:16.

Slender, one of David's warriors (1 Chr. 11:42), a Reubenite.

The Eznite, one of David's mighty men (2 Sam. 23:8). (See[15]JASHOBEAM.)

A solemn appeal whereby one person imposes on another theobligation of speaking or acting as if under an oath (1 Sam.14:24; Josh. 6:26; 1 Kings 22:16).

We have in the New Testament a striking example of this (Matt.26:63; Mark 5:7), where the high priest calls upon Christ toavow his true character. It would seem that in such a case theperson so adjured could not refuse to give an answer.

The word "adjure", i.e., cause to swear is used with referenceto the casting out of demons (Acts 19:13).

Earth, one of the five cities of the vale of Siddim (Gen.10:19). It was destroyed along with Sodom and Gomorrah (19:24;Deut. 29:23). It is supposed by some to be the same as the Adamof Josh. 3:16, the name of which still lingers in Damieh, theford of Jordan. (See [16]ZEBOIM.)

Delight. (1.) A chief of the tribe of Manasseh who joined Davidat Ziklag (1 Chr. 12:20). (2.) A general under Jehoshaphat,chief over 300,000 men (2 Chr. 17:14).

Lord of justice or righteousness, was king in Jerusalem at thetime when the Israelites invaded Palestine (Josh. 10:1, 3). Heformed a confederacy with the other Canaanitish kings againstthe Israelites, but was utterly routed by Joshua when he wasengaged in besieging the Gibeonites. The history of this victoryand of the treatment of the five confederated kings is recordedin Josh. 10:1-27. (Comp. Deut. 21:23). Among the Tell Amarnatablets (see [17]EGYPT) are some very interesting letters fromAdoni-zedec to the King of Egypt. These illustrate in a veryremarkable manner the history recorded in Josh. 10, and indeedthrow light on the wars of conquest generally, so that they maybe read as a kind of commentary on the book of Joshua. Here theconquering career of the Abiri (i.e., Hebrews) is graphicallydescribed: "Behold, I say that the land of the king my lord isruined", "The wars are mighty against me", "The Hebrew chiefsplunder all the king's lands", "Behold, I the chief of theAmorites am breaking to pieces." Then he implores the king ofEgypt to send soldiers to help him, directing that the armyshould come by sea to Ascalon or Gaza, and thence march toWru-sa-lim (Jerusalem) by the valley of Elah.

Lord of Bezek, a Canaanitish king who, having subdued seventy ofthe chiefs that were around him, made an attack against thearmies of Judah and Simeon, but was defeated and brought as acaptive to Jerusalem, where his thumbs and great toes were cutoff. He confessed that God had requited him for his like crueltyto the seventy kings whom he had subdued (Judg. 1:4-7; comp. 1Sam. 15:33).

My Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4).After the death of his elder brothers, Amnon and Absalom, hebecame heir-apparent to the throne. But Solomon, a youngerbrother, was preferred to him. Adonijah, however, when hisfather was dying, caused himself to be proclaimed king. ButNathan and Bathsheba induced David to give orders that Solomonshould at once be proclaimed and admitted to the throne.Adonijah fled and took refuge at the altar, and received pardonfor his conduct from Solomon on the condition that he showedhimself "a worthy man" (1 Kings 1:5-53). He afterwards made asecond attempt to gain the throne, but was seized and put todeath (1 Kings 2:13-25).

(2.) A Levite sent with the princes to teach the book of the lawto the inhabitants of Judah (2 Chr. 17:8).

(3.) One of the "chiefs of the people" after the Captivity (Neh.10:16).

Whom the Lord sets up, one of those "which came with Zerubbabel"(Ezra 2:13). His "children," or retainers, to the number of 666,came up to Jerusalem (8:13).

(Adoram, 1 Kings 12:18), the son of Abda, was "over thetribute," i.e., the levy or forced labour. He was stoned todeath by the people of Israel (1 Kings 4:6; 5:14)

The giving to any one the name and place and privileges of a sonwho is not a son by birth.

(1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex. 2:10),and Mordecai Esther (Esther 2:7).

(2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos.11:1; Rom. 9:4).

(3.) Spiritual. An act of God's grace by which he brings meninto the number of his redeemed family, and makes them partakersof all the blessings he has provided for them. Adoptionrepresents the new relations into which the believer isintroduced by justification, and the privileges connectedtherewith, viz., an interest in God's peculiar love (John 17:23;Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), thepossession of a spirit becoming children of God (1 Pet. 1:14; 2John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection,consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor.3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), anda future glorious inheritance (Rom. 8:17, 23; James 2:5; Phil.3:21).

See [18]ADONIRAM.

To worship; to express reverence and homage. The forms ofadoration among the Jews were putting off the shoes (Ex. 3:5;Josh. 5:15), and prostration (Gen. 17:3; Ps. 95:6; Isa. 44:15,17, 19; 46:6). To "kiss the Son" in Ps. 2:12 is to adore andworship him. (See Dan. 3:5, 6.) The word itself does not occurin Scripture.

Adar the king. (1.) An idol; a form of the sun-god worshipped bythe inhabitants of Sepharvaim (2 Kings 17:31), and brought bythe Sepharvite colonists into Samaria. (2.) A son ofSennacherib, king of Assyria (2 Kings 19:37; Isa. 37:38).

A city of Asia Minor on the coast of Mysia, which in early timeswas called AEolis. The ship in which Paul embarked at Caesareabelonged to this city (Acts 27:2). He was conveyed in it only toMyra, in Lycia, whence he sailed in an Alexandrian ship toItaly. It was a rare thing for a ship to sail from any port ofPalestine direct for Italy. It still bears the name Adramyti,and is a place of some traffic.

(Acts 27:27; R.V., "the sea of Adria"), the Adriatic Sea,including in Paul's time the whole of the Mediterranean lyingbetween Crete and Sicily. It is the modern Gulf of Venice, theMare Superum_ of the Romans, as distinguished from the MareInferum_ or Tyrrhenian Sea.

Flock of God, the son of Barzillai, the Meholathite, to whomSaul gave in marriage his daughter Merab (1 Sam. 18:19). Thefive sons that sprang from this union were put to death by theGibeonites (2 Sam. 21:8, 9. Here it is said that Michal "broughtup" [R.V., "bare"] these five sons, either that she treated themas if she had been their own mother, or that for "Michal" weshould read "Merab," as in 1 Sam. 18:19).

One of the royal cities of the Canaanites, now Aid-el-ma (Josh.12:15; 15:35). It stood on the old Roman road in the valley ofElah (q.v.), which was the scene of David's memorable victoryover Goliath (1 Sam. 17:2), and not far from Gath. It was one ofthe towns which Rehoboam fortified against Egypt (2 Chr. 11:7).It was called "the glory of Israel" (Micah 1:15).

The Cave of Adullam has been discovered about 2 miles south ofthe scene of David's triumph, and about 13 miles west fromBethlehem. At this place is a hill some 500 feet high piercedwith 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" (1 Sam. 22:2). Some ofthese caverns are large enough to hold 200 or 300 men. Accordingto tradition this cave was at Wady Khureitun, between Bethlehemand the Dead Sea, but this view cannot be well maintained.

An inhabitant of the city of Adullam (Gen. 38:1, 12, 20).

Conjugal infidelity. An adulterer was a man who had illicitintercourse with a married or a betrothed woman, and such awoman was an adulteress. Intercourse between a married man andan unmarried woman was fornication. Adultery was regarded as agreat social wrong, as well as a great sin.

The Mosaic law (Num. 5:11-31) prescribed that the suspected wifeshould be tried by the ordeal of the "water of jealousy." Thereis, however, no recorded instance of the application of thislaw. In subsequent times the Rabbis made various regulationswith the view of discovering the guilty party, and of bringingabout a divorce. It has been inferred from John 8:1-11 that thissin became very common during the age preceding the destructionof Jerusalem.

Idolatry, covetousness, and apostasy are spoken of as adulteryspiritually (Jer. 3:6, 8, 9; Ezek. 16:32; Hos. 1:2:3; Rev.2:22). An apostate church is an adulteress (Isa. 1:21; Ezek.23:4, 7, 37), and the Jews are styled "an adulterous generation"(Matt. 12:39). (Comp. Rev. 12.)

The red ones, a place apparently on the road between Jericho andJerusalem, "on the south side of the torrent" Wady Kelt, lookingtoward Gilgal, mentioned Josh. 15:7; 18:17. It was nearlyhalf-way between Jerusalem and Jericho, and now bears the nameof Tal-at-ed-Dumm. It is supposed to have been the placereferred to in the parable of the Good Samaritan (Luke10:30-37). Recently a new carriage-road has been completed, andcarriages for the first time have come along this road fromJerusalem.

(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25;Luke 13:17); one that speaks against another, a complainant(Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and speciallythe devil (1 Pet. 5:8).

(Gr. parakletos), one who pleads another's cause, who helpsanother by defending or comforting him. It is a name given byChrist three times to the Holy Ghost (John 14:16; 15:26; 16:7,where the Greek word is rendered "Comforter," q.v.). It isapplied to Christ in 1 John 2:1, where the same Greek word isrendered "Advocate," the rendering which it should have in allthe places where it occurs. Tertullus "the orator" (Acts 24:1)was a Roman advocate whom the Jews employed to accuse Paulbefore Felix.

Springs, a place near Salim where John baptized (John 3:23). Itwas probably near the upper source of the Wady Far'ah, an openvalley extending from Mount Ebal to the Jordan. It is full ofsprings. A place has been found called Ainun, four miles northof the springs.

Feeling or emotion. Mention is made of "vile affections" (Rom.1:26) and "inordinate affection" (Col. 3:5). Christians areexhorted to set their affections on things above (Col. 3:2).There is a distinction between natural and spiritual or graciousaffections (Ezek. 33:32).

Relationship by alliance (2 Chr. 18:1) or by marriage (1 Kings3:1). Marriages are prohibited within certain degrees ofaffinity, enumerated Lev. 18:6-17. Consanguinity is relationshipby blood.

Common to all (Job 5:7; 14:1; Ps. 34:19); are for the good ofmen (James 1:2, 3, 12; 2 Cor. 12:7) and the glory of God (2 Cor.12:7-10; 1 Pet. 4:14), and are to be borne with patience by theLord's people (Ps. 94:12; Prov. 3:12). They are all directed byGod (Lam. 3:33), and will result in the everlasting good of hispeople (2 Cor. 4:16-18) in Christ Jesus (Rom. 8:35-39).

A "prophet," probably one of the seventy disciples of Christ. Heprophesied at Antioch of an approaching famine (Acts 11:27, 28).Many years afterwards he met Paul at Caesarea, and warned him ofthe bonds and affliction that awaited him at Jerusalem should hepersist in going thither (Acts 21:10-12).

Flame, the usual title of the Amalekite kings, as "Pharaoh" wasof the Egyptian. (1.) A king of the Amalekites referred to byBalaam (Num. 24:7). He lived at the time of the Exodus.

(2.) Another king of the Amalekites whom Saul spared unlawfully,but whom Samuel on his arrival in the camp of Saul ordered, inretributive justice (Judg. 1), to be brought out and cut inpieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).

A name applied to Haman and also to his father (Esther 3:1, 10;8:3, 5). Probably it was equivalent to Amalekite.

(Heb. shebo), a precious stone in the breast-plate of the highpriest (Ex. 28:19; 39:12), the second in the third row. This maybe the agate properly so called, a semi-transparent crystallizedquartz, probably brought from Sheba, whence its name. In Isa.54:12 and Ezek. 27:16, this word is the rendering of the Hebrewcadcod, which means "ruddy," and denotes a variety of minutelycrystalline silica more or less in bands of different tints.

This word is from the Greek name of a stone found in the riverAchates in Sicily.

Used to denote the period of a man's life (Gen. 47:28), thematurity of life (John 9:21), the latter end of life (Job11:17), a generation of the human race (Job 8:8), and anindefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to beshown to the aged (Lev. 19:32). It is a blessing to communitieswhen they have old men among them (Isa. 65:20; Zech. 8:4). Theaged supposed to excel in understanding (Job 12:20; 15:10; 32:4,9; 1 Kings 12:6, 8). A full age the reward of piety (Job 5:26;Gen. 15:15).

Fugitive, the father of Shammah, who was one of David's mightymen (2 Sam. 23:11)

Contest; wrestling; severe struggling with pain and suffering.Anguish is the reflection on evil that is already past, whileagony is a struggle with evil at the time present. It is onlyused in the New Testament by Luke (22:44) to describe our Lord'sfearful struggle in Gethsemane.

The verb from which the noun "agony" is derived is used todenote an earnest endeavour or striving, as "Strive [agonize] toenter" (Luke 13:24); "Then would my servants fight" [agonize](John 18:36). Comp. 1 Cor. 9:25; Col. 1:29; 4:12; 1 Tim. 6:12; 2Tim. 4:7, where the words "striveth," "labour," "conflict,""fight," are the renderings of the same Greek verb.

Tilling the ground (Gen. 2:15; 4:2, 3, 12) and rearing cattlewere the chief employments in ancient times. The Egyptiansexcelled in agriculture. And after the Israelites entered intothe possession of the Promised Land, their circumstancesfavoured in the highest degree a remarkable development of thisart. Agriculture became indeed the basis of the Mosaiccommonwealth.

The year in Palestine was divided into six agriculturalperiods:-

I. SOWING TIME. Tisri, latter half (beginning about the autumnalequinox.) 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 (Deut. 11:14; Jer. 5:24; Hos. 6:3;Zech. 10:1; James 5:7; Job 29:23).

IV. HARVEST TIME. Nisan, latter half. (Beginning about vernalequinox. 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 Nisanwere occupied with the work of cultivation, and the rest of theyear mainly with the gathering in of the fruits. The extensiveand easily-arranged system of irrigation from the rills andstreams from the mountains made the soil in every part ofPalestine richly productive (Ps. 1:3; 65:10; Prov. 21:1; Isa.30:25; 32:2, 20; Hos. 12:11), and the appliances of carefulcultivation and of manure increased its fertility to such anextent that in the days of Solomon, when there was an abundantpopulation, "20,000 measures of wheat year by year" were sent toHiram in exchange for timber (1 Kings 5:11), and in largequantities also wheat was sent to the Tyrians for themerchandise in which they traded (Ezek. 27:17). The wheatsometimes produced an hundredfold (Gen. 26:12; Matt. 13:23).Figs and pomegranates were very plentiful (Num. 13:23), and thevine and the olive grew luxuriantly and produced abundant fruit(Deut. 33:24).

Lest the productiveness of the soil should be exhausted, it wasenjoined that the whole land should rest every seventh year,when all agricultural labour would entirely cease (Lev. 25:1-7;Deut. 15:1-10).

It was forbidden to sow a field with divers seeds (Deut. 22:9).A passer-by was at liberty to eat any quantity of corn orgrapes, but he was not permitted to carry away any (Deut. 23:24,25; Matt. 12:1). The poor were permitted to claim the corners ofthe fields and the gleanings. A forgotten sheaf in the field wasto be left also for the poor. (See Lev. 19:9, 10; Deut. 24:19.)

Agricultural implements and operations.

The sculptured monuments and painted tombs of Egypt and Assyriathrow much light on this subject, and on the general operationsof agriculture. Ploughs of a simple construction were known inthe time of Moses (Deut. 22:10; comp. Job 1:14). They were verylight, and required great attention to keep them in the ground(Luke 9:62). They were drawn by oxen (Job 1:14), cows (1 Sam.6:7), and asses (Isa. 30:24); but an ox and an ass must not beyoked together in the same plough (Deut. 22:10). Men sometimesfollowed the plough with a hoe to break the clods (Isa. 28:24).The oxen were urged on by a "goad," or long staff pointed at theend, so that if occasion arose it could be used as a spear also(Judg. 3:31; 1 Sam. 13:21).

When the soil was prepared, the seed was sown broadcast over thefield (Matt. 13:3-8). The "harrow" mentioned in Job 39:10 wasnot used to cover the seeds, but to break the clods, beinglittle more than a thick block of wood. In highly irrigatedspots the seed was trampled in by cattle (Isa. 32:20); butdoubtless there was some kind of harrow also for covering in theseed scattered in the furrows of the field.

The reaping of the corn was performed either by pulling it up bythe roots, or cutting it with a species of sickle, according tocircumstances. The corn when cut was generally put up in sheaves(Gen. 37:7; Lev. 23:10-15; Ruth 2:7, 15; Job 24:10; Jer. 9:22;Micah 4:12), which were afterwards gathered to thethreshing-floor or stored in barns (Matt. 6:26).

The process of threshing was performed generally by spreadingthe sheaves on the threshing-floor and causing oxen and cattleto tread repeatedly over them (Deut. 25:4; Isa. 28:28). Onoccasions flails or sticks were used for this purpose (Ruth2:17; Isa. 28:27). There was also a "threshing instrument" (Isa.41:15; Amos 1:3) which was drawn over the corn. It was called bythe Hebrews a moreg, a threshing roller or sledge (2 Sam. 24:22;1 Chr. 21:23; Isa. 3:15). It was somewhat like the Romantribulum, or threshing instrument.

When the grain was threshed, it was winnowed by being thrown upagainst the wind (Jer. 4:11), and afterwards tossed with woodenscoops (Isa. 30:24). The shovel and the fan for winnowing arementioned in Ps. 35:5, Job 21:18, Isa. 17:13. The refuse ofstraw and chaff was burned (Isa. 5:24). Freed from impurities,the grain was then laid up in granaries till used (Deut. 28:8;Prov. 3:10; Matt. 6:26; 13:30; Luke 12:18).

The grandson of Herod the Great, and son of Aristobulus andBernice. The Roman emperor Caligula made him governor first ofthe territories of Philip, then of the tetrarchy of Lysanias,with the title of king ("king Herod"), and finally of that ofAntipas, who was banished, and of Samaria and Judea. Thus hebecame ruler over the whole of Palestine. He was a persecutor ofthe early Christians. He slew James, and imprisoned Peter (Acts12:1-4). He died at Caesarea, being "eaten of worms" (Acts12:23), A.D. 44. (Comp. Josephus, Ant. xix. 8.)

Son of the foregoing, was born at Rome, A.D. 27. He was thebrother of Bernice and Drusilla. The Emperor Claudius (A.D. 48)invested him with the office of superintendent of the Temple ofJerusalem, and made him governor (A.D. 50) of Chalcis. He wasafterwards raised to the rank of king, and made governor overthe tetrarchy of Philip and Lysanias (Acts 25:13; 26:2, 7). Itwas before him that Paul delivered (A.D. 59) his speech recordedin Acts 26. His private life was very profligate. He died (thelast of his race) at Rome, at the age of about seventy years,A.D. 100.

The translation in Lev. 26:16 (R.V., "fever") of the Hebrew wordkaddah'ath, meaning "kindling", i.e., an inflammatory or burningfever. In Deut. 28:22 the word is rendered "fever."

Gatherer; the collector, mentioned as author of the sayings inProv. 30. Nothing is known of him beyond what is there recorded.

An exclamation of sorrow or regret (Ps. 35:25; Isa. 1:4, 24;Jer. 1:6; 22:18; Mark 15:29).

An exclamation of ridicule (Ps. 35:21; 40:15; 70:3). In Isa.44:16 it signifies joyful surprise, as also in Job 39:25, R.V.

Father's brother. (1.) The son of Omri, whom he succeeded as theseventh king of Israel. His history is recorded in 1 Kings16-22. His wife was Jezebel (q.v.), who exercised a very evilinfluence over him. To the calf-worship introduced by Jeroboamhe added the worship of Baal. He was severely admonished byElijah (q.v.) for his wickedness. His anger was on this accountkindled against the prophet, and he sought to kill him. Heundertook three campaigns against Ben-hadad II., king ofDamascus. In the first two, which were defensive, he gained acomplete victory over Ben-hadad, who fell into his hands, andwas afterwards released on the condition of his restoring allthe cities of Israel he then held, and granting certain otherconcessions to Ahab. After three years of peace, for some causeAhab renewed war (1 Kings 22:3) with Ben-hadad by assaulting thecity of Ramoth-gilead, although the prophet Micaiah warned himthat he would not succeed, and that the 400 false prophets whoencouraged him were only leading him to his ruin. Micaiah wasimprisoned for thus venturing to dissuade Ahab from his purpose.Ahab went into the battle disguised, that he might if possibleescape the notice of his enemies; but an arrow from a bow "drawnat a venture" pierced him, and though stayed up in his chariotfor a time he died towards evening, and Elijah's prophecy (1Kings 21:19) was fulfilled. He reigned twenty-three years.Because of his idolatry, lust, and covetousness, Ahab isreferred to as pre-eminently the type of a wicked king (2 Kings8:18; 2 Chr. 22:3; Micah 6:16).

(2.) A false prophet referred to by Jeremiah (Jer. 29:21), ofwhom nothing further is known.

There are three kings designated by this name in Scripture. (1.)The father of Darius the Mede, mentioned in Dan. 9:1. This wasprobably the Cyaxares I. known by this name in profane history,the king of Media and the conqueror of Nineveh.

(2.) The king mentioned in Ezra 4:6, probably the Cambyses ofprofane history, the son and successor of Cyrus (B.C. 529).

(3.) The son of Darius Hystaspes, the king named in the Book ofEsther. He ruled over the kingdoms of Persia, Media, andBabylonia, "from India to Ethiopia." This was in all probabilitythe Xerxes of profane history, who succeeded his father Darius(B.C. 485). In the LXX. version of the Book of Esther the nameArtaxerxes occurs for Ahasuerus. He reigned for twenty-one years(B.C. 486-465). He invaded Greece with an army, it is said, ofmore than 2,000,000 soldiers, only 5,000 of whom returned withhim. Leonidas, with his famous 300, arrested his progress at thePass of Thermopylae, and then he was defeated disastrously byThemistocles at Salamis. It was after his return from thisinvasion that Esther was chosen as his queen.

Water, the river (Ezra 8:21) by the banks of which the Jewishexiles assembled under Ezra when about to return to Jerusalemfrom Babylon. In all probability this was one of the streams ofMesopotamia which flowed into the Euphrates somewhere in thenorth-west of Babylonia. It has, however, been supposed to bethe name of a place (Ezra 8:15) now called Hit, on theEuphrates, east of Damascus.

Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).

(2.) The son and successor of Jotham, king of Judah (2 Kings 16;Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickednessand idolatry. Notwithstanding the remonstrances and warnings ofIsaiah, Hosea, and Micah, he appealed for help against Rezin,king of Damascus, and Pekah, king of Israel, who threatenedJerusalem, to Tiglath-pileser, the king of Assyria, to the greatinjury of his kingdom and his own humilating subjection to theAssyrians (2 Kings 16:7, 9; 15:29). He also introduced among hispeople many heathen and idolatrous customs (Isa. 8:19; 38:8; 2Kings 23:12). He died at the age of thirty-five years, afterreigning sixteen years (B.C. 740-724), and was succeeded by hisson Hezekiah. Because of his wickedness he was "not brought intothe sepulchre of the kings."

Held by Jehovah. (1.) The son and successor of Ahab. He followedthe counsels of his mother Jezebel, and imitated in wickednessthe ways of his father. In his reign the Moabites revolted fromunder his authority (2 Kings 3:5-7). He united with Jehoshaphatin an attempt to revive maritime trade by the Red Sea, whichproved a failure (2 Chr. 20:35-37). His messengers, sent toconsult the god of Ekron regarding his recovery from the effectsof a fall from the roof-gallery of his palace, were met on theway by Elijah, who sent them back to tell the king that he wouldnever rise from his bed (1 Kings 22:51; 2 Kings 1:18).

(2.) The son of Joram, or Jehoram, and sixth king of Judah.Called Jehoahaz (2 Chr. 21:17; 25:23), and Azariah (2 Chr.22:6). Guided by his idolatrous mother Athaliah, his reign wasdisastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram,king of Israel, in an expedition against Hazael, king ofDamascus; but was wounded at the pass of Gur when attempting toescape, and had strength only to reach Megiddo, where he died (2Kings 9:22-28). He reigned only one year.

Mother's brother, one of David's thirty heroes (2 Sam. 23:33; 1Chr. 11:35).

Brother of help; i.e., "helpful." (1.) The chief of the tribe ofDan at the time of the Exodus (Num. 1:12; 2:25; 10:25).

(2.) The chief of the Benjamite slingers that repaired to Davidat Ziklag (1 Chr. 12:3).

Brother (i.e., "friend") of union. (1.) A son of Bela, the sonof Benjamin (1 Chr. 8:7).

(2.) Name different in Hebrew, meaning brother of Judah. Chiefof the tribe of Asher; one of those appointed by Moses tosuperintend the division of Canaan among the tribe (Num. 34:27).

Brother (i.e., "friend") of Jehovah. (1.) One of the sons ofBela (1 Chr. 8:7, R.V.). In A.V. called "Ahiah."

(2.) One of the five sons of Jerahmeel, who was great-grandsonof Judah (1 Chr. 2:25).

(3.) Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; thesame probably as Ahimelech, who was high priest at Nob in thereign of Saul (1 Sam. 22:11). Some, however, suppose thatAhimelech was the brother of Ahijah, and that they bothofficiated as high priests, Ahijah at Gibeah or Kirjath-jearim,and Ahimelech at Nob.

(4.) A Pelonite, one of David's heroes (1 Chr. 11:36); calledalso Eliam (2 Sam. 23:34).

(5.) A Levite having charge of the sacred treasury in the temple(1 Chr. 26:20).

(6.) One of Solomon's secretaries (1 Kings 4:3).

(7.) A prophet of Shiloh (1 Kings 11:29; 14:2), called the"Shilonite," in the days of Rehoboam. We have on record two ofhis remarkable prophecies, 1 Kings 11:31-39, announcing therending of the ten tribes from Solomon; and 1 Kings 14:6-16,delivered to Jeroboam's wife, foretelling the death of Abijahthe king's son, the destruction of Jeroboam's house, and thecaptivity of Israel "beyond the river." Jeroboam bears testimonyto the high esteem in which he was held as a prophet of God (1Kings 14:2, 3).

Brother of support = helper, one of the five whom Josiah sent toconsult the prophetess Huldah in connection with the discoveryof the book of the law (2 Kings 22:12-14; 2 Chr. 34:20). He wasthe son of Shaphan, the royal secretary, and the father ofGedaliah, governor of Judea after the destruction of Jerusalemby the Babylonians (2 Kings 25:22; Jer. 40:5-16; 43:6). On oneoccasion he protected Jeremiah against the fury of Jehoiakim(Jer. 26:24). It was in the chamber of another son (Germariah)of Shaphan that Baruch read in the ears of all the peopleJeremiah's roll.

Brother of anger = irascible. (1.) The father Ahinoam, the wifeof Saul (1 Sam. 14:50).

(2.) The son and successor of Zadok in the office of high priest(1 Chr. 6:8, 53). On the occasion of the revolt of Absalom heremained faithful to David, and was of service to him inconveying to him tidings of the proceedings of Absalom inJerusalem (2 Sam. 15:24-37; 17:15-21). He was swift of foot, andwas the first to carry to David tidings of the defeat ofAbsalom, although he refrained, from delicacy of feeling, fromtelling him of his death (2 Sam. 18:19-33).

Brother of a gift = liberal. (1.) One of the three giant Anakimbrothers whom Caleb and the spies saw in Mount Hebron (Num.13:22) when they went in to explore the land. They wereafterwards driven out and slain (Josh. 15:14; Judg. 1:10).

(2.) One of the guardians of the temple after the Exile (1 Chr.9:17).

Brother of the king, the son of Ahitub and father of Abiathar (1Sam. 22:20-23). He descended from Eli in the line of Ithamar. In1 Chr. 18:16 he is called Abimelech, and is probably the same asAhiah (1 Sam. 14:3, 18). He was the twelfth high priest, andofficiated at Nob, where he was visited by David (to whom andhis companions he gave five loaves of the showbread) when hefled from Saul (1 Sam. 21:1-9). He was summoned into Saul'spresence, and accused, on the information of Doeg the Edomite,of disloyalty because of his kindness to David; whereupon theking commanded that he, with the other priests who stood besidehim (86 in all), should be put to death. This sentence wascarried into execution by Doeg in the most cruel manner (1 Sam.22:9-23). Possibly Abiathar had a son also called Ahimelech, orthe two names, as some think, may have been accidentallytransposed in 2 Sam. 8:17; 1 Chr. 18:16, marg.; 24:3, 6, 31.

Brother of liberality = liberal, one of the twelve commissariatofficers appointed by Solomon in so many districts of hiskingdom to raise supplies by monthly rotation for his household.He was appointed to the district of Mahanaim (1 Kings 4:14),east of Jordan.

Brother of pleasantness = pleasant. (1.) The daughter ofAhimaaz, and wife of Saul (1 Sam. 14:50).

(2.) A Jezreelitess, the first wife of David (1 Sam. 25:43;27:3). She was the mother of Amnon (2 Sam. 3:2). (See 1 Sam.30:5, 18; 2 Sam. 2:2.)

Brotherly. (1.) One of the sons of Beriah (1 Chr. 8:14).

(2.) One of the sons of Jehiel the Gibeonite (1 Chr. 8:31;9:37).

(3.) One of the sons of Abinadab the Levite. While Uzzah went bythe side of the ark, he walked before it guiding the oxen whichdrew the cart on which it was carried, after having brought itfrom his father's house in Gibeah (1 Chr. 13:7; 2 Sam. 6:3, 4).

Brother of evil = unlucky, or my brother is friend, chief of thetribe of Naphtali at the Exodus (Num. 1:15; 2:29).

Brother of song = singer, the officer who was "over thehousehold" of Solomon (1 Kings 4:6).

Brother of insipidity or impiety, a man greatly renowned for hissagacity among the Jews. At the time of Absalom's revolt hedeserted David (Ps. 41:9; 55:12-14) and espoused the cause ofAbsalom (2 Sam. 15:12). David sent his old friend Hushai back toAbsalom, in order that he might counteract the counsel ofAhithophel (2 Sam. 15:31-37). This end was so far gained thatAhithophel saw he had no longer any influence, and accordinglyhe at once left the camp of Absalom and returned to Giloh, hisnative place, where, after arranging his wordly affairs, hehanged himself, and was buried in the sepulchre of his fathers(2 Sam. 17:1-23). He was the type of Judas (Ps. 41:9).

Brother of goodness = good. (1.) The son of Phinehas. On thedeath of his grandfather Eli he succeeded to the office of highpriest, and was himself succeeded by his son Ahijah (1 Sam.14:3; 22:9, 11, 12, 20).

(2.) The father of Zadok, who was made high priest by Saul afterthe extermination of the family of Ahimelech (1 Chr. 6:7, 8; 2Sam. 8:17).

Fatness, a town of Asher lying within the unconquered Phoenicianborder (Judg. 1:31), north-west of the Sea of Galilee; commonlyidentified with Giscala, now el-Jish.

Brotherly, one of the sons of Bela, the son of Benjamin (1 Chr.8:4). He is also called Ahiah (ver. 7) and Iri (1 Chr. 7:7). Hisdescendants were called Ahohites (2 Sam. 23:9, 28).

An epithet applied to Dodo, one of Solomon's captains (1 Chr.27:4); to his son Eleazar, one of David's three mightiest heroes(2 Sam. 23:9; 1 Chr. 11:12); and to Zalmon, one of the thirty (2Sam. 23:28; 1 Chr. 11:29), from their descent from Ahoah.

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. Thiskingdom is described as a lewdwoman, an adulteress, given up tothe abominations and idolatries of the Egyptians and Assyrians.Because of her crimes, she was carried away captive, and ceasedto be a kingdom. (Comp. Ps. 78:67-69; 1 Kings 12:25-33; 2 Chr.11:13-16.)

Tent of the father, an artist of the tribe of Dan, appointed tothe work of preparing materials for the tabernacle (Ex. 31:6;35:34; 36:1, 2; 38:23).

My tent is in her, the name of an imaginary harlot, appliedsymbolically to Jerusalem, because she had abandoned the worshipof the true God and given herself up to the idolatries offoreign nations. (Ezek. 23:4, 11, 22, 36, 44).

Tent of the height, the name given to Judith, the daughter ofBeeri = Anah (Gen. 26:34; 36:2), when she became the wife ofEsau. A district among the mountains of Edom, probably nearMount Hor, was called after her name, or it may be that shereceived her name from the district. From her descended threetribes of Edomites, founded by her three sons.

Ruins. (1.) One of the royal cities of the Canaanites (Josh.10:1; Gen. 12:8; 13:3). It was the scene of Joshua's defeat, andafterwards of his victory. It was the second Canaanite citytaken by Israel (Josh. 7:2-5; 8:1-29). It lay rebuilt andinhibited by the Benjamites (Ezra 2:28; Neh. 7:32; 11:31). Itlay to the east of Bethel, "beside Beth-aven." The spot which ismost probably the site of this ancient city is Haiyan, 2 mileseast from Bethel. It lay up the Wady Suweinit, a steep, ruggedvalley, extending from the Jordan valley to Bethel.

(2.) A city in the Ammonite territory (Jer. 49:3). Some havethought that the proper reading of the word is Ar (Isa. 15:1).

Hind of the dawn, a name found in the title of Ps. 22. It isprobably the name of some song or tune to the measure of whichthe psalm was to be chanted. Some, however, understand by thename some instrument of music, or an allegorical allusion to thesubject of the psalm.

The atmosphere, as opposed to the higher regions of the sky (1Thess. 4:17; Rev. 9:2; 16:17). This word occurs once as therendering of the Hebrew ruah (Job 41:16); elsewhere it is therendering of shamaiyim, usually translated "heavens."

The expression "to speak into the air" (1 Cor. 14:9) is aproverb denoting to speak in vain, as to "beat the air" (1 Cor.9:26) denotes to labour in vain.

And Aij'alon, place of deer. (1.) A town and valley originallyassigned to the tribe of Dan, from which, however, they couldnot drive the Amorites (Judg. 1:35). It was one of the Leviticalcities given to the Kohathites (1 Chr. 6:69). It was not farfrom Beth-shemesh (2 Chr. 28:18). It was the boundary betweenthe kingdoms of Judah and Israel, and is frequently mentioned inJewish history (2 Chr. 11:10; 1 Sam. 14:31; 1 Chr. 8:13). Withreference to the valley named after the town, Joshua uttered thecelebrated command, "Sun, stand thou still on Gibeon; and thou,Moon, in the valley of Ajalon" (Josh. 10:12). It has beenidentified as the modern Yalo, at the foot of the Beth-horonpass (q.v.). In the Tell Amarna letters Adoni-zedek (q.v.)speaks of the destruction of the "city of Ajalon" by theinvaders, and describes himself as "afflicted, greatlyafflicted" by the calamities that had come on the land, urgingthe king of Egypt to hasten to his help.

(2.) A city in the tribe of Zebulun (Judg. 12:12), the modernJalun, three miles north of Cabul.

(another form of Jacob). (1.) The head of one of the families ofNethinim (Ezra 2:45).

(2.) A Levite who kept the gate of the temple after the returnfrom Babylon (1 Chr. 9:17; Ezra 2:42; Neh. 7:45).

(3.) A descendant of David (1 Chr. 3:24).

Scorpions, probably the general name given to the ridgecontaining the pass between the south of the Dead Sea and Zin,es-Sufah, by which there is an ascent to the level of the landof Palestine. Scorpions are said to abound in this wholedistrict, and hence the name (Num. 34:4). It is called"Maaleh-acrabbim" in Josh. 15:3, and "the ascent of Akrabbim" inNum. 34:4.

Occurs only in the New Testament in connection with the box of"ointment of spikenard very precious," with the contents ofwhich a woman anointed the head of Jesus as he sat at supper inthe house of Simon the leper (Matt. 26:7; Mark 14:3; Luke 7:37).These boxes were made from a stone found near Alabastron inEgypt, and from this circumstance the Greeks gave them the nameof the city where they were made. The name was then given to thestone of which they were made; and finally to all perfumevessels, of whatever material they were formed. The woman"broke" the vessel; i.e., she broke off, as was usually done,the long and narrow neck so as to reach the contents. This stoneresembles marble, but is softer in its texture, and hence veryeasily wrought into boxes. Mark says (14:5) that this box ofointment was worth more than 300 pence, i.e., denarii, each ofthe value of sevenpence halfpenny of our money, and thereforeworth about 10 pounds. But if we take the denarius as the day'swage of a labourer (Matt. 20:2), say two shillings of our money,then the whole would be worth about 30 pounds, so costly wasMary's offering.

Virgins, a musical term (1 Chr. 15:20), denoting that the psalmwhich bears this inscription (Ps. 46) was to be sung by sopranoor female voices.

A particular quivering sound of the silver trumpets to givewarning to the Hebrews on their journey through the wilderness(Num. 10:5, 6), a call to arms, or a war-note (Jer. 4:19; 49:2;Zeph. 1:16).

Covering. (1.) One of the nine sons of Becher, the son ofBenjamin (1 Chr. 7:8).

(2.) One of the sons of Jehoadah, or Jarah, son of Ahaz (1 Chr.8:36).

(3.) A sacerdotal city of Benjamin (1 Chr. 6:60), called alsoAlmon (Josh. 21:18), now Almit, a mile north-east of the ancientAnathoth.

Man-defender. (1.) A relative of Annas the high priest, presentwhen Peter and John were examined before the Sanhedrim (Acts4:6).

(2.) A man whose father, Simon the Cyrenian, bore the cross ofChrist (Mark 15:21).

(3.) A Jew of Ephesus who took a prominent part in the uproarraised there by the preaching of Paul (Acts 19:33). The Jews puthim forward to plead their cause before the mob. It was probablyintended that he should show that he and the other Jews had nosympathy with Paul any more than the Ephesians had. It ispossible that this man was the same as the following.

(4.) A coppersmith who, with Hymenaeus and others, promulgatedcertain heresies regarding the resurrection (1 Tim. 1:19; 2 Tim.4:14), and made shipwreck of faith and of a good conscience.Paul excommunicated him (1 Tim. 1:20; comp. 1 Cor. 5:5).

The king of Macedonia, the great conqueror; probably representedin Daniel by the "belly of brass" (Dan. 2:32), and the leopardand the he-goat (7:6; 11:3, 4). He succeeded his father Philip,and died at the age of thirty-two from the effects ofintemperance, B.C. 323. His empire was divided among his fourgenerals.

The ancient metropolis of Lower Egypt, so called from itsfounder, Alexander the Great (about B.C. 333). It was for a longperiod the greatest of existing cities, for both Nineveh andBabylon had been destroyed, and Rome had not yet risen togreatness. It was the residence of the kings of Egypt for 200years. It is not mentioned in the Old Testament, and onlyincidentally in the New. Apollos, eloquent and mighty in theScriptures, was a native of this city (Acts 18:24). Many Jewsfrom Alexandria were in Jerusalem, where they had a synagogue(Acts 6:9), at the time of Stephen's martyrdom. At one time itis said that as many as 10,000 Jews resided in this city. Itpossessed a famous library of 700,000 volumes, which was burnedby the Saracens (A.D. 642). It was here that the Hebrew Biblewas translated into Greek. This is called the Septuagintversion, from the tradition that seventy learned men wereengaged in executing it. It was, however, not all translated atone time. It was begun B.C. 280, and finished about B.C. 200 or150. (See [19]VERSION.)

(2 Chr. 2:8; 9:10, 11), the same as almug (1 Kings 10:11).

A foreigner, or person born in another country, and thereforenot entitled to the rights and privileges of the country wherehe resides. Among the Hebrews there were two classes of aliens.

(1.) Those who were strangers generally, and who owned no landedproperty.

(2.) Strangers dwelling in another country without beingnaturalized (Lev. 22:10; Ps. 39:12).

Both of these classes were to enjoy, under certain conditions,the same rights as other citizens (Lev. 19:33, 34; Deut. 10:19).They might be naturalized and permitted to enter into thecongregation of the Lord by submitting to circumcision andabandoning idolatry (Deut. 23:3-8).

This term is used (Eph. 2:12) to denote persons who have nointerest in Christ.

Used only in Gal. 4:24, where the apostle refers to the historyof Isaac the free-born, and Ishmael the slave-born, and makesuse of it allegorically.

Every parable is an allegory. Nathan (2 Sam. 12:1-4) addressesDavid in an allegorical narrative. In the eightieth Psalm thereis a beautiful allegory: "Thou broughtest a vine out of Egypt,"etc. In Eccl. 12:2-6, there is a striking allegoricaldescription of old age.

The Greek form (Rev. 19:1, 3, 4, 6) of the Hebrew Hallelujah =Praise ye Jehovah, which begins or ends several of the psalms(106, 111, 112, 113, etc.).

A treaty between nations, or between individuals, for theirmutual advantage.

Abraham formed an alliance with some of the Canaanitish princes(Gen. 14:13), also with Abimelech (21:22-32). Joshua and theelders of Israel entered into an alliance with the Gibeonites(Josh. 9:3-27). When the Israelites entered Palestine they wereforbidden to enter into alliances with the inhabitants of thecountry (Lev. 18:3, 4; 20:22, 23).

Solomon formed a league with Hiram (1 Kings 5:12). This"brotherly covenant" is referred to 250 years afterwards (Amos1:9). He also appears to have entered into an alliance withPharaoh (1 Kings 10:28, 29).

In the subsequent history of the kingdoms of Judah and Israelvarious alliances were formed between them and also withneighbouring nations at different times.

From patriarchal times a covenant of alliance was sealed by theblood of some sacrificial victim. The animal sacrificed was cutin two (except birds), and between these two parts the personscontracting the alliance passed (Gen. 15:10). There are frequentallusions to this practice (Jer. 34:18). Such alliances werecalled "covenants of salt" (Num. 18:19; 2 Chr. 13:5), salt beingthe symbol of perpetuity. A pillar was set up as a memorial ofthe alliance between Laban and Jacob (Gen. 31:52). The Jewsthroughout their whole history attached great importance tofidelity to their engagements. Divine wrath fell upon theviolators of them (Josh. 9:18; 2 Sam. 21:1, 2; Ezek. 17:16).

Oak. (1.) The expression in the Authorized Version of Josh.19:33, "from Allon to Zaanannim," is more correctly rendered inthe Revised Version, "from the oak in Zaanannim." The worddenotes some remarkable tree which stood near Zaanannim, andwhich served as a landmark.

(2.) The son of Jedaiah, of the family of the Simeonites, whoexpelled the Hamites from the valley of Gedor (1 Chr. 4:37).

Oak of weeping, a tree near Bethel, at the spot where Deborah,Rebekah's nurse, was buried (Gen. 35:8). Large trees, from theirrarity in the plains of Palestine, were frequently designated aslandmarks. This particular tree was probably the same as the"palm tree of Deborah" (Judg. 4:5).

Immeasurable, the first named of the sons of Joktan (Gen.10:26), the founder of an Arabian tribe.

Hidden, one of the sacerdotal cities of Benjamin (Josh. 21:18),called also Alemeth (1 Chr. 6:60).

A native of Syria and Palestine. In form, blossoms, and fruit itresembles the peach tree. Its blossoms are of a very pale pinkcolour, and appear before its leaves. Its Hebrew name, shaked,signifying "wakeful, hastening," is given to it on account ofits putting forth its blossoms so early, generally in February,and sometimes even in January. In Eccl. 12:5, it is referred toas illustrative, probably, of the haste with which old agecomes. There are others, however, who still contend for the oldinterpretation here. "The almond tree bears its blossoms in themidst of winter, on a naked, leafless stem, and these blossoms(reddish or flesh-coloured in the beginning) seem at the time oftheir fall exactly like white snow-flakes. In this way thealmond blossom is a very fitting symbol of old age, with itssilvery hair and its wintry, dry, barren, unfruitful condition."In Jer. 1:11 "I see a rod of an almond tree [shaked]...for Iwill hasten [shaked] my word to perform it" the word is used asan emblem of promptitude. Jacob desired his sons (Gen. 43:11) totake with them into Egypt of the best fruits of the land,almonds, etc., as a present to Joseph, probably because thistree was not a native of Egypt. Aaron's rod yielded almonds(Num. 17:8; Heb. 9:4). Moses was directed to make certain partsof the candlestick for the ark of carved work "like untoalmonds" (Ex. 25:33, 34). The Hebrew word luz, translated"hazel" in the Authorized Version (Gen. 30:37), is rendered inthe Revised Version "almond." It is probable that luz denotesthe wild almond, while shaked denotes the cultivated variety.

Not found in the Old Testament, but repeatedly in the New. TheMosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote aspirit of charity, and to prevent the occurrence of destitutionamong the people. Such passages as these, Ps. 41:1; 112:9; Prov.14:31; Isa. 10:2; Amos 2:7; Jer. 5:28; Ezek. 22:29, would alsonaturally foster the same benevolent spirit.

In the time of our Lord begging was common (Mark 10:46; Acts3:2). The Pharisees were very ostentatious in their almsgivings(Matt. 6:2). The spirit by which the Christian ought to beactuated in this duty is set forth in 1 John 3:17. A regard tothe state of the poor and needy is enjoined as a Christian duty(Luke 3:11; 6:30; Matt. 6:1; Acts 9:36; 10:2, 4), a duty whichwas not neglected by the early Christians (Luke 14:13; Acts20:35; Gal. 2:10; Rom. 15:25-27; 1 Cor. 16:1-4). They cared notonly for the poor among themselves, but contributed also to thenecessities of those at a distance (Acts 11:29; 24:17; 2 Cor.9:12). Our Lord and his attendants showed an example also inthis (John 13:29).

In modern times the "poor-laws" have introduced an element whichmodifies considerably the form in which we may discharge thisChristian duty.

(1 Kings 10:11, 12) = algum (2 Chr. 2:8; 9:10, 11), in theHebrew occurring only in the plural almuggim (indicating thatthe wood was brought in planks), the name of a wood brought fromOphir to be used in the building of the temple, and for otherpurposes. Some suppose it to have been the white sandal-wood ofIndia, the Santalum album of botanists, a native of themountainous parts of the Malabar coasts. It is a fragrant wood,and is used in China for incense in idol-worship. Others, withsome probability, think that it was the Indian red sandal-wood,the pterocarpus santalinus, a heavy, fine-grained wood, theSanscrit name of which is valguka. It is found on the Coromandelcoast and in Ceylon.

(Heb. ahalim), a fragrant wood (Num. 24:6; Ps. 45:8; Prov. 7:17;Cant. 4:14), the Aquilaria agallochum of botanists, or, as somesuppose, the costly gum or perfume extracted from the wood. Itis found in China, Siam, and Northern India, and grows to theheight sometimes of 120 feet. This species is of great rarityeven in India. There is another and more common species, calledby Indians aghil, whence Europeans have given it the name ofLignum aquile, or eagle-wood. Aloewood was used by the Egyptiansfor embalming dead bodies. Nicodemus brought it (poundedaloe-wood) to embalm the body of Christ (John 19:39); butwhether this was the same as that mentioned elsewhere isuncertain.

The bitter aloes of the apothecary is the dried juice of theleaves Aloe vulgaris.

(1.) The father of James the Less, the apostle and writer of theepistle (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13), and thehusband of Mary (John 19:25). The Hebrew form of this name isCleopas, or Clopas (q.v.).

(2.) The father of Levi, or Matthew (Mark 2:14).

(Heb. mizbe'ah, from a word meaning "to slay"), any structure ofearth (Ex. 20:24) or unwrought stone (20:25) on which sacrificeswere offered. Altars were generally erected in conspicuousplaces (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts14:13). The word is used in Heb. 13:10 for the sacrifice offeredupon it--the sacrifice Christ offered.

Paul found among the many altars erected in Athens one bearingthe inscription, "To the unknown God" (Acts 17:23), or rather"to an [i.e., some] unknown God." The reason for thisinscription cannot now be accurately determined. It afforded theapostle the occasion of proclaiming the gospel to the "men ofAthens."

The first altar we read of is that erected by Noah (Gen. 8:20).Altars were erected by Abraham (Gen. 12:7; 13:4; 22:9), by Isaac(Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses (Ex.17:15, "Jehovah-nissi").

In the tabernacle, and afterwards in the temple, two altars wereerected.

(1.) The altar of burnt offering (Ex. 30:28), called also the"brasen altar" (Ex. 39:39) and "the table of the Lord" (Mal.1:7).

This altar, as erected in the tabernacle, is described in Ex.27:1-8. It was a hollow square, 5 cubits in length and inbreadth, and 3 cubits in height. It was made of shittim wood,and was overlaid with plates of brass. Its corners wereornamented with "horns" (Ex. 29:12; Lev. 4:18).

In Ex. 27:3 the various utensils appertaining to the altar areenumerated. They were made of brass. (Comp. 1 Sam. 2:13, 14;Lev. 16:12; Num. 16:6, 7.)

In Solomon's temple the altar was of larger dimensions (2 Chr.4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly ofbrass, covering a structure of stone or earth. This altar wasrenewed by Asa (2 Chr. 15:8). It was removed by Ahaz (2 Kings16:14), and "cleansed" by Hezekiah, in the latter part of whosereign it was rebuilt. It was finally broken up and carried awayby the Babylonians (Jer. 52:17).

After the return from captivity it was re-erected (Ezra 3:3, 6)on the same place where it had formerly stood. (Comp. 1 Macc.4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar ofburnt offering was taken away.

Again the altar was erected by Herod, and remained in its placetill the destruction of Jerusalem by the Romans (70 A.D.).

The fire on the altar was not permitted to go out (Lev. 6:9).

In the Mosque of Omar, immediately underneath the great dome,which occupies the site of the old temple, there is a roughprojection of the natural rock, of about 60 feet in its extremelength, and 50 in its greatest breadth, and in its highest partabout 4 feet above the general pavement. This rock seems to havebeen left intact when Solomon's temple was built. It was in allprobability the site of the altar of burnt offering. Underneaththis rock is a cave, which may probably have been the granary ofAraunah's threshing-floor (1 Chr. 21:22).

(2.) The altar of incense (Ex. 30:1-10), called also "the goldenaltar" (39:38; Num. 4:11), stood in the holy place "before thevail that is by the ark of the testimony." On this altar sweetspices were continually burned with fire taken from the brazenaltar. The morning and the evening services were commenced bythe high priest offering incense on this altar. The burning ofthe incense was a type of prayer (Ps. 141:2; Rev. 5:8; 8:3, 4).

This altar was a small movable table, made of acacia woodoverlaid with gold (Ex. 37:25, 26). It was 1 cubit in length andbreadth, and 2 cubits in height.

In Solomon's temple the altar was similar in size, but was madeof cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In Ezek.41:22 it is called "the altar of wood." (Comp. Ex. 30:1-6.)

In the temple built after the Exile the altar was restored.Antiochus Epiphanes took it away, but it was afterwards restoredby Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophiescarried away by Titus on the destruction of Jerusalem the altarof incense is not found, nor is any mention made of it in Heb.9. It was at this altar Zacharias ministered when an angelappeared to him (Luke 1:11). It is the only altar which appearsin the heavenly temple (Isa. 6:6; Rev. 8:3, 4).

Destroy not, the title of Ps. 57, 58, 59, and 75. It wasprobably the name of some song to the melody of which thesepsalms were to be chanted.

One of the places, the last before Rephidim, at which theHebrews rested on their way to Sinai (Num. 33:13, 14). It wasprobably situated on the shore of the Red Sea.

Dweller in a valley, the son of Eliphaz and grandson of Esau(Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen.36:16). His mother was a Horite, a tribe whose territory thedescendants of Esau had seized.

A tribe that dwelt in Arabia Petraea, between the Dead Sea andthe Red Sea. They were not the descendants of Amalek, the son ofEliphaz, for they existed in the days of Abraham (Gen. 14:7).They were probably a tribe that migrated from the shores of thePersian Gulf and settled in Arabia. "They dwelt in the land ofthe south...from Havilah until thou comest to Shur" (Num. 13:29;1 Sam. 15:7). They were a pastoral, and hence a nomadic race.Their kings bore the hereditary name of Agag (Num. 24:7; 1 Sam.15:8). They attempted to stop the Israelites when they marchedthrough their territory (Deut. 25:18), attacking them atRephidim (Ex. 17:8-13; comp. Deut. 25:17; 1 Sam. 15:2). Theyafterwards attacked the Israelites at Hormah (Num. 14:45). Weread of them subsequently as in league with the Moabites (Judg.3:13) and the Midianites (Judg. 6:3). Saul finally desolatedtheir territory and destroyed their power (1 Sam. 14:48; 15:3),and David recovered booty from them (1 Sam. 30:18-20). In theBabylonian inscriptions they are called Sute, in those of EgyptSittiu, and the Amarna tablets include them under the generalname of Khabbati, or "plunderers."

Perennial. (1.) The Hebrew margin of 2 Kings 5:12 gives this asanother reading of Abana (q.v.), a stream near Damascus.

(2.) A mountain (Cant. 4:8), probably the southern summit ofAnti-Libanus, at the base of which are the sources of the Abana.

Said by Jehovah. (1.) One of the descendants of Aaron by Eleazar(1 Chr. 6:7, 52). He was probably the last of the high priestsof Eleazar's line prior to the transfer of that office to Eli,of the line of Ithamar.

(2.) A Levite, son of Hebron, of the lineage of Moses (1 Chr.23:19; 24:23).

(3.) A "chief priest" who took an active part in the reformationunder Jehoshaphat (2 Chr. 19:11); probably the same as mentionedin 1 Chr. 6:9.

(4.) 1 Chr. 6:11; Ezra 7:3. (5.) One of the high priests in thetime of Hezekiah (2 Chr. 31:15). (6.) Zeph. 1:1. (7.) Neh. 11:4.(8.) Neh. 10:3. (9.) Ezra 10:42.

Burden. (1.) The son of Abigail, a sister of king David (1 Chr.2:17; 2 Sam. 17:25). He was appointed by David to command thearmy in room of his cousin Joab (2 Sam. 19:13), who afterwardstreacherously put him to death as a dangerous rival (2 Sam.20:4-12).

(2.) A son of Hadlai, and chief of Ephraim (2 Chr. 28:12) in thereign of Ahaz.

Burdensome. (1.) A Levite, son of Elkanah, of the ancestry ofSamuel (1 Chr. 6:25, 35).

(2.) The leader of a body of men who joined David in the"stronghold," probably of Adullam (1 Chr. 12:18).

(3.) One of the priests appointed to precede the ark withblowing of trumpets on its removal from the house of Obed-edom(1 Chr. 15:24).

(4.) The father of a Levite, one of the two Kohathites who tooka prominent part at the instance of Hezekiah in the cleansing ofthe temple (2 Chr. 29:12).

The son of Azareel, appointed by Nehemiah to reside at Jerusalemand do the work of the temple (Neh. 11:13).

Burden of (i.e., "sustained by") Jehovah, the "son of Zichri,who willingly offered himself unto the Lord," a captain overthousands under Jehoshaphat (2 Chr. 17:16; comp. Judg. 5:9).

Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of thedescendants of Ethan the Merarite (1 Chr. 6:45).

(2.) The son and successor of Joash, and eighth king of theseparate kingdom of Judah (2 Kings 14:1-4). He began his reignby punishing the murderers of his father (5-7; 2 Chr. 25:3-5).He was the first to employ a mercenary army of 100,000 Israelitesoldiers, which he did in his attempt to bring the Edomitesagain under the yoke of Judah (2 Chr. 25:5, 6). He was commandedby a prophet of the Lord to send back the mercenaries, which hedid (2 Chr. 25:7-10, 13), much to their annoyance. His obedienceto this command was followed by a decisive victory over theEdomites (2 Chr. 25:14-16). Amaziah began to worship some of theidols he took from the Edomites, and this was his ruin, for hewas vanquished by Joash, king of Israel, whom he challenged tobattle. The disaster he thus brought upon Judah by hisinfatuation in proclaiming war against Israel probablyoccasioned the conspiracy by which he lost his life (2 Kings14:8-14, 19). He was slain at Lachish, whither he had fled, andhis body was brought upon horses to Jerusalem, where it wasburied in the royal sepulchre (2 Kings 14:19, 20; 2 Chr. 25:27,28).

(3.) A priest of the golden calves at Bethel (Amos 7:10-17).

(4.) The father of Joshah, one of the Simeonite chiefs in thetime of Hezekiah (1 Chr. 4:34).

In the Old Testament the Hebrew word tsir, meaning "one who goeson an errand," is rendered thus (Josh. 9:4; Prov. 13:17; Isa.18:2; Jer. 49:14; Obad. 1:1). This is also the rendering ofmelits, meaning "an interpreter," in 2 Chr. 32:31; and of malak,a "messenger," in 2 Chr. 35:21; Isa. 30:4; 33:7; Ezek. 17:15.This is the name used by the apostle as designating those whoare appointed by God to declare his will (2 Cor. 5:20; Eph.6:20).

The Hebrews on various occasions and for various purposes hadrecourse to the services of ambassadors, e.g., to contractalliances (Josh. 9:4), to solicit favours (Num. 20:14), toremonstrate when wrong was done (Judg. 11:12), to condole with ayoung king on the death of his father (2 Sam. 10:2), and tocongratulate a king on his accession to the throne (1 Kings5:1).

To do injury to an ambassador was to insult the king who senthim (2 Sam. 10:5).

(Ezek. 1:4, 27; 8:2. Heb., hashmal, rendered by the LXX.elektron, and by the Vulgate electrum), a metal compounded ofsilver and gold. Some translate the word by "polished brass,"others "fine brass," as in Rev. 1:15; 2:18. It was probably themixture now called electrum. The word has no connection,however, with what is now called amber, which is a gummysubstance, reckoned as belonging to the mineral kingdom thoughof vegetable origin, a fossil resin.

Joshua at the capture of Ai lay in ambush, and so deceived theinhabitants that he gained an easy victory (Josh. 8:4-26).Shechem was taken in this manner (Judg. 9:30-45. Comp. Jer.51:12).

This Hebrew word means firm, and hence also faithful (Rev.3:14). In Isa. 65:16, the Authorized Version has "the God oftruth," which in Hebrew is "the God of Amen." It is frequentlyused by our Saviour to give emphasis to his words, where it istranslated "verily." Sometimes, only, however, in John's Gospel,it is repeated, "Verily, verily." It is used as an epithet ofthe Lord Jesus Christ (Rev. 3:14).

It is found singly and sometimes doubly at the end of prayers(Ps. 41:13; 72:19; 89:52), to confirm the words and invoke thefulfilment of them. It is used in token of being bound by anoath (Num. 5:22; Deut. 27:15-26; Neh. 5:13; 8:6; 1 Chr. 16:36).In the primitive churches it was common for the general audienceto say "Amen" at the close of the prayer (1 Cor. 14:16).

The promises of God are Amen; i.e., they are all true and sure(2 Cor. 1:20).

One of the precious stones in the breastplate of the high priest(Ex. 28:19; 39:12), and in the foundation of the New Jerusalem(Rev. 21:20). The ancients thought that this stone had the powerof dispelling drunkenness in all who wore or touched it, andhence its Greek name formed from a_, "privative," and _methuo,"to get drunk." Its Jewish name, ahlamah', was derived by therabbins from the Hebrew word halam, "to dream," from itssupposed power of causing the wearer to dream.

It is a pale-blue crystallized quartz, varying to a dark purpleblue. It is found in Persia and India, also in different partsof Europe.

True, the father of Jonah the prophet, a native of Gath-hepher(2 Kings 14:25; Jonah 1:1).

A cubit, the name of a hill which Joab and Abishai reached asthe sun went down, when they were in pursuit of Abner (2 Sam.2:24). It lay to the east of Gibeon.

My people, a name given by Jehovah to the people of Israel (Hos.2:1, 23. Comp. 1:9; Ezek. 16:8; Rom. 9:25, 26; 1 Pet. 2:10).

People of God. (1.) One of the twelve spies sent by Moses tosearch the land of Canaan (Num. 13:12). He was one of the tenwho perished by the plague for their unfavourable report (Num.14:37).

(2.) The father of Machir of Lo-debar, in whose houseMephibosheth resided (2 Sam. 9:4, 5; 17:27).

(3.) The father of Bathsheba, the wife of Uriah, and afterwardsof David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3.

(4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).

People of glory; i.e., "renowned." (1.) The father of theEphraimite chief Elishama, at the time of the Exodus (Num. 1:10;2:18; 7:48, 53).

(2.) Num. 34:20. (3.) Num. 34:28.

(4.) The father of Talmai, king of Geshur, to whom Absalom fledafter the murder of Amnon (2 Sam. 13:37).

(5.) The son of Omri, and the father of Uthai (1 Chr. 9:4).

Kindred of the prince. (1.) The father of Nahshon, who was chiefof the tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14). Hisdaughter Elisheba was married to Aaron (Ex. 6:23).

(2.) A son of Kohath, the second son of Levi (1 Chr. 6:22),called also Izhar (2, 18).

(3.) Chief of the 112 descendants of Uzziel the Levite (1 Chr.15:10, 11).

A person mentioned in Cant. 6:12, whose chariots were famed fortheir swiftness. It is rendered in the margin "my willingpeople," and in the Revised Version "my princely people."

People of the Almighty, the father of Ahiezer, who was chief ofthe Danites at the time of the Exodus (Num. 1:12; 2:25). This isone of the few names compounded with the name of God, Shaddai,"Almighty."

People of the giver, the son of Benaiah, who was the third andchief captain of the host under David (1 Chr. 27:6).

Another form of the name Ben-ammi, the son of Lot (Gen. 19:38).This name is also used for his posterity (Ps. 83:7).

The usual name of the descendants of Ammon, the son of Lot (Gen.19:38). From the very beginning (Deut. 2:16-20) of their historytill they are lost sight of (Judg. 5:2), this tribe is closelyassociated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph.2:8). Both of these tribes hired Balaam to curse Israel (Deut.23:4). The Ammonites were probably more of a predatory tribe,moving from place to place, while the Moabites were moresettled. They inhabited the country east of the Jordan and northof Moab and the Dead Sea, from which they had expelled theZamzummims or Zuzims (Deut. 2:20; Gen. 14:5). They are known asthe Beni-ammi (Gen. 19:38), Ammi or Ammon being worshipped astheir chief god. They were of Semitic origin, and closelyrelated to the Hebrews in blood and language. They showed nokindness to the Israelites when passing through their territory,and therefore they were prohibited from "entering thecongregation of the Lord to the tenth generation" (Deut. 23:3).They afterwards became hostile to Israel (Judg. 3:13). Jephthahwaged war against them, and "took twenty cities with a verygreat slaughter" (Judg. 11:33). They were again signallydefeated by Saul (1 Sam. 11:11). David also defeated them andtheir allies the Syrians (2 Sam. 10:6-14), and took their chiefcity, Rabbah, with much spoil (2 Sam. 10:14; 12:26-31). Thesubsequent events of their history are noted in 2 Chr. 20:25;26:8; Jer. 49:1; Ezek. 25:3, 6. One of Solomon's wives wasNaamah, an Ammonite. She was the mother of Rehoboam (1 Kings14:31; 2 Chr. 12:13).

The prophets predicted fearful judgments against the Ammonitesbecause of their hostility to Israel (Zeph. 2:8; Jer. 49:1-6;Ezek. 25:1-5, 10; Amos 1:13-15).

The national idol worshipped by this people was Molech orMilcom, at whose altar they offered human sacrifices (1 Kings11:5, 7). The high places built for this idol by Solomon, at theinstigation of his Ammonitish wives, were not destroyed till thetime of Josiah (2 Kings 23:13).

Faithful. (1.) One of the sons of Shammai, of the children ofEzra (1 Chr. 4:20; comp. 17).

(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1;2 Sam. 3:2). Absalom caused him to be put to death for his greatcrime in the matter of Tamar (2 Sam. 13:28, 29).

Builder. (1.) The governor of Samaria in the time of Ahab. Theprophet Micaiah was committed to his custody (1 Kings 22:26; 2Chr. 18:25).

(2.) The son of Manasseh, and fourteenth king of Judah. Herestored idolatry, and set up the images which his father hadcast down. Zephaniah (1:4; 3:4, 11) refers to the moraldepravity prevailing in this king's reign.

He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by hisown servants, who conspired against him.

(3.) An Egyptian god, usually depicted with a human body and thehead of a ram, referred to in Jer. 46:25, where the word"multitudes" in the Authorized Version is more appropriatelyrendered "Amon" in the Revised Version. In Nah. 3:8 theexpression "populous No" of the Authorized version is renderedin the Revised Version "No-amon." Amon is identified with Ra,the sun-god of Heliopolis.

(4.) Neh. 7:59.

Highlanders, or hillmen, the name given to the descendants ofone of the sons of Canaan (Gen. 14:7), called Amurra or Amurriin the Assyrian and Egyptian inscriptions. On the earlyBabylonian monuments all Syria, including Palestine, is known as"the land of the Amorites." The southern slopes of the mountainsof Judea are called the "mount of the Amorites" (Deut. 1:7, 19,20). They seem to have originally occupied the land stretchingfrom the heights west of the Dead Sea (Gen. 14:7) to Hebron (13.Comp. 13:8; Deut. 3:8; 4:46-48), embracing "all Gilead and allBashan" (Deut. 3:10), with the Jordan valley on the east of theriver (4:49), the land of the "two kings of the Amorites," Sihonand Og (Deut. 31:4; Josh. 2:10; 9:10). The five kings of theAmorites were defeated with great slaughter by Joshua (10:10).They were again defeated at the waters of Merom by Joshua, whosmote them till there were none remaining (Josh. 11:8). It ismentioned as a surprising circumstance that in the days ofSamuel there was peace between them and the Israelites (1 Sam.7:14). The discrepancy supposed to exist between Deut. 1:44 andNum. 14:45 is explained by the circumstance that the terms"Amorites" and "Amalekites" are used synonymously for the"Canaanites." In the same way we explain the fact that the"Hivites" of Gen. 34:2 are the "Amorites" of 48:22. Comp. Josh.10:6; 11:19 with 2 Sam. 21:2; also Num. 14:45 with Deut. 1:44.The Amorites were warlike mountaineers. They are represented onthe Egyptian monuments with fair skins, light hair, blue eyes,aquiline noses, and pointed beards. They are supposed to havebeen men of great stature; their king, Og, is described by Mosesas the last "of the remnant of the giants" (Deut. 3:11). BothSihon and Og were independent kings. Only one word of theAmorite language survives, "Shenir," the name they gave to MountHermon (Deut. 3:9).

Borne; a burden, one of the twelve minor prophets. He was anative of Tekota, the modern Tekua, a town about 12 milessouth-east of Bethlehem. He was a man of humble birth, neither a"prophet nor a prophet's son," but "an herdman and a dresser ofsycomore trees," R.V. He prophesied in the days of Uzziah, kingof Judah, and was contemporary with Isaiah and Hosea (Amos 1:1;7:14, 15; Zech. 14:5), who survived him a few years. UnderJeroboam II. the kingdom of Israel rose to the zenith of itsprosperity; but that was followed by the prevalence of luxuryand vice and idolatry. At this period Amos was called from hisobscurity to remind the people of the law of God's retributivejustice, and to call them to repentance.

The Book of Amos consists of three parts:

(1.) The nations around are summoned to judgment because oftheir sins (1:1-2:3). He quotes Joel 3:16.

(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) Thefirst 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 thepeople for the threatened judgements. 7:10-17 consists of aconversation 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 kingdomand its final glory in the Messiah's kingdom.

The style is peculiar in the number of the allusions made tonatural objects and to agricultural occupations. Other allusionsshow also that Amos was a student of the law as well as a "childof nature." These phrases are peculiar to him: "Cleanness ofteeth" [i.e., want of bread] (4:6); "The excellency of Jacob"(6:8; 8:7); "The high places of Isaac" (7:9); "The house ofIsaac" (7:16); "He that createth the wind" (4:13). Quoted, Acts7:42.

Strong, the father of the prophet Isaiah (2 Kings 19:2, 20;20:1; Isa. 1:1; 2:1). As to his personal history little ispositively known. He is supposed by some to have been the "manof God" spoken of in 2 Chr. 25:7, 8.

City on both sides, a Macedonian city, a great Roman militarystation, through which Paul and Silas passed on their way fromPhilippi to Thessalonica, a distance of 33 Roman miles fromPhilippi (Acts 17:1).

A Roman Christian saluted by Paul (Rom. 16:8).

Kindred of the High; i.e., "friend of Jehovah." (1.) The son ofKohath, the son of Levi. He married Jochebed, "his father'ssister," and was the father of Aaron, Miriam, and Moses (Ex.6:18, 20; Num. 3:19). He died in Egypt at the age of 137 years(Ex. 6:20). His descendants were called Amramites (Num. 3:27; 1Chr. 26:23). (2.) Ezra 10:34.

King of Shinar, southern Chaldea, one of the confederates ofChedorlaomer, king of Elam, in a war against Sodom and cities ofthe plain (Gen. 14:1, 4). It is now found that Amraphel (orAmmirapaltu) is the Khammu-rabi whose name appears onrecently-discovered monuments. (See [20]CHEDORLAOMER). Afterdefeating Arioch (q.v.) he united Babylonia under one rule, andmade Babylon his capital.

Grape-town, one of the cities in the mountains of Judah, fromwhich Joshua expelled the Anakim (Josh. 11:21; 15:50). It stillretains its ancient name. It lies among the hills, 10 milessouth-south-west of Hebron.

Speech. (1.) One of the sons of Seir, and head of an Idumeantribe, called a Horite, as in course of time all the branches ofthis tribe were called from their dwelling in caves in MountSeir (Gen. 36:20, 29; 1 Chr. 1:38).

(2.) One of the two sons of Zibeon the Horite, and father ofEsau's wife Aholibamah (Gen. 36:18, 24).

Long-necked, the son of Arba, father of the Anakim (Josh. 15:13;21:11, Heb. Anok).

The descendants of Anak (Josh. 11:21; Num. 13:33; Deut. 9:2).They dwelt in the south of Palestine, in the neighbourhood ofHebron (Gen. 23:2; Josh. 15:13). In the days of Abraham (Gen.14:5, 6) they inhabited the region afterwards known as Edom andMoab, east of the Jordan. They were probably a remnant of theoriginal inhabitants of Palestine before the Canaanites, aCushite tribe from Babel, and of the same race as thePhoenicians and the Egyptian shepherd kings. Their formidablewarlike appearance, as described by the spies sent to search theland, filled the Israelites with terror. They seem to haveidentified them with the Nephilim, the "giants" (Gen. 6:4; Num.13:33) of the antediluvian age. There were various tribes ofAnakim (Josh. 15:14). Joshua finally expelled them from theland, except a remnant that found a refuge in the cities ofGaza, Gath, and Ashdod (Josh. 11:22). The Philistine giants whomDavid encountered (2 Sam. 21:15-22) were descendants of theAnakim. (See [21]GIANTS.)

The name of an Egyptian tribe descended from Mizraim (Gen.10:13; 1 Chr. 1:11).

One of the gods worshipped by the people of Sepharvaim, whocolonized Samaria (2 Kings 17:31). The name means "Anu is king."It was a female deity representing the moon, as Adrammelech(q.v.) was the male representing the sun.

Cloud, one of the Israelites who sealed the covenant after thereturn from Babylon (Neh. 10:26).

Protected by Jehovah, the name of a town in the tribe ofBenjamin between Nob and Hazor (Neh. 11:32). It is probably themodern Beit Hanina, a small village 3 miles north of Jerusalem.

A common Jewish name, the same as Hananiah. (1.) One of themembers of the church at Jerusalem, who conspired with his wifeSapphira to deceive the brethren, and who fell down andimmediately expired after he had uttered the falsehood (Acts5:5). By common agreement the members of the early Christiancommunity devoted their property to the work of furthering thegospel and of assisting the poor and needy. The proceeds of thepossessions they sold were placed at the disposal of theapostles (Acts 4:36, 37). Ananias might have kept his propertyhad he so chosen; but he professed agreement with the brethrenin the common purpose, and had of his own accord devoted it all,as he said, to these sacred ends. Yet he retained a part of itfor his own ends, and thus lied in declaring that he had givenit all. "The offence of Ananias and Sapphira showed contempt ofGod, vanity and ambition in the offenders, and utter disregardof the corruption which they were bringing into the society.Such sin, committed in despite of the light which theypossessed, called for a special mark of divine indignation."

(2.) A Christian at Damascus (Acts 9:10). He became Paul'sinstructor; but when or by what means he himself became aChristian we have no information. He was "a devout man accordingto the law, having a good report of all the Jews which dwelt" atDamascus (22:12).

(3.) The high priest before whom Paul was brought in theprocuratorship of Felix (Acts 23:2, 5, 24). He was so enraged atPaul's noble declaration, "I have lived in all good consciencebefore God until this day," that he commanded one of hisattendants to smite him on the mouth. Smarting under thisunprovoked insult, Paul quickly replied, "God shall smite thee,thou whited wall." Being reminded that Ananias was the highpriest, to whose office all respect was to be paid, he answered,"I wist not, brethren, that he was the high priest" (Acts 23:5).This expression has occasioned some difficulty, as it isscarcely probable that Paul should have been ignorant of sopublic a fact. The expression may mean (a) that Paul had at themoment overlooked the honour due to the high priest; or (b), asothers think, that Paul spoke ironically, as if he had said,"The high priest breaking the law! God's high priest a tyrantand a lawbreaker! I see a man in white robes, and have heard hisvoice, but surely it cannot, it ought not to be, the voice ofthe high priest." (See Dr. Lindsay on Acts, in loco.) (c) Othersthink that from defect of sight Paul could not observe that thespeaker was the high priest. In all this, however, it may beexplained, Paul, with all his excellency, comes short of theexample of his divine Master, who, when he was reviled, revilednot again.

An answer; i.e., to "prayer", the father of Shamgar, who was oneof the judges of Israel (Judg. 3:31).

Anything laid up or suspended; hence anything laid up in atemple or set apart as sacred. In this sense the form of theword is anath(ee)ma, once in plural used in the Greek NewTestament, in Luke 21:5, where it is rendered "gifts." In theLXX. the form anathema is generally used as the rendering of theHebrew word herem, derived from a verb which means (1) toconsecrate or devote; and (2) to exterminate. Any object sodevoted to the Lord could not be redeemed (Num. 18:14; Lev.27:28, 29); and hence the idea of exterminating connected withthe word. The Hebrew verb (haram) is frequently used of theextermination of idolatrous nations. It had a wide range ofapplication. The anathema_ or _herem was a person or thingirrevocably devoted to God (Lev. 27:21, 28); and "none devotedshall be ransomed. He shall surely be put to death" (27:29). Theword therefore carried the idea of devoted to destruction (Num.21:2, 3; Josh. 6:17); and hence generally it meant a thingaccursed. In Deut. 7:26 an idol is called a herem = anathema, athing accursed.

In the New Testament this word always implies execration. Insome cases an individual denounces an anathema on himself unlesscertain conditions are fulfilled (Acts 23:12, 14, 21). "To callJesus accursed" [anathema] (1 Cor. 12:3) is to pronounce himexecrated or accursed. If any one preached another gospel, theapostle says, "let him be accursed" (Gal. 1:8, 9); i.e., let hisconduct in so doing be accounted accursed.

In Rom. 9:3, the expression "accursed" (anathema) from Christ,i.e., excluded from fellowship or alliance with Christ, hasoccasioned much difficulty. The apostle here does not speak ofhis wish as a possible thing. It is simply a vehement expressionof feeling, showing how strong was his desire for the salvationof his people.

The anathema in 1 Cor. 16:22 denotes simply that they who lovenot the Lord are rightly objects of loathing and execration toall holy beings; they are guilty of a crime that merits theseverest condemnation; they are exposed to the just sentence of"everlasting destruction from the presence of the Lord."

The name of one of the cities of refuge, in the tribe ofBenjamin (Josh. 21:18). The Jews, as a rule, did not change thenames of the towns they found in Palestine; hence this town maybe regarded as deriving its name from the goddess Anat. It wasthe native place of Abiezer, one of David's "thirty" (2 Sam.23:27), and of Jehu, another of his mighty men (1 Chr. 12:3). Itis chiefly notable, however, as the birth-place and usualresidence of Jeremiah (Jer. 1:1; 11:21-23; 29:27; 32:7-9). Itsuffered greatly from the army of Sennacherib, and only 128 menreturned to it from the Exile (Neh. 7:27; Ezra 2:23). It layabout 3 miles north of Jerusalem. It has been identified withthe small and poor village of Anata, containing about 100inhabitants.

From Acts 27:29, 30, 40, it would appear that the Roman vesselscarried several anchors, which were attached to the stern aswell as to the prow. The Roman anchor, like the modern one, hadtwo teeth or flukes. In Heb. 6:19 the word is usedmetaphorically for that which supports or keeps one steadfast inthe time of trial or of doubt. It is an emblem of hope.

"If you fear, Put all your trust in God: that anchor holds."

An expression applied to Jehovah three times in the vision ofDaniel (7:9, 13, 22) in the sense of eternal. In contrast withall earthly kings, his days are past reckoning.

Manliness, a Greek name; one of the apostles of our Lord. He wasof Bethsaida in Galilee (John 1:44), and was the brother ofSimon Peter (Matt. 4:18; 10:2). On one occasion John theBaptist, whose disciple he then was, pointing to Jesus, said,"Behold the Lamb of God" (John 1:40); and Andrew, hearing him,immediately became a follower of Jesus, the first of hisdisciples. After he had been led to recognize Jesus as theMessiah, his first care was to bring also his brother Simon toJesus. The two brothers seem to have after this pursued for awhile their usual calling as fishermen, and did not become thestated attendants of the Lord till after John's imprisonment(Matt. 4:18, 19; Mark 1:16, 17). Very little is related ofAndrew. He was one of the confidential disciples (John 6:8;12:22), and with Peter, James, and John inquired of our Lordprivately regarding his future coming (Mark 13:3). He waspresent at the feeding of the five thousand (John 6:9), and heintroduced the Greeks who desired to see Jesus (John 12:22); butof his subsequent history little is known. It is noteworthy thatAndrew thrice brings others to Christ, (1) Peter; (2) the ladwith the loaves; and (3) certain Greeks. These incidents may beregarded as a key to his character.

Man-conquering, a Jewish Christian, the kinsman andfellowprisoner of Paul (Rom. 16:7); "of note among theapostles."

Two fountains, a Levitical city in the tribe of Issachar (1 Chr.6:73). It is also called En-gannim (q.v.) in Josh. 19:21; themodern Jenin.

A boy. (1.) A Canaanitish chief who joined his forces with thoseof Abraham in pursuit of Chedorlaomer (Gen. 14:13, 24).

(2.) A city of Manasseh given to the Levites of Kohath's family(1 Chr. 6:70).

A word signifying, both in the Hebrew and Greek, a "messenger,"and hence employed to denote any agent God sends forth toexecute his purposes. It is used of an ordinary messenger (Job1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19;Hag. 1:13), of priests (Mal. 2:7), and ministers of the NewTestament (Rev. 1:20).

It is also applied to such impersonal agents as the pestilence(2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4).

But its distinctive application is to certain heavenlyintelligences whom God employs in carrying on his government ofthe world. The name does not denote their nature but theiroffice as messengers. The appearances to Abraham at Mamre (Gen.18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), toJoshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord,were doubtless manifestations of the Divine presence,"foreshadowings of the incarnation," revelations before the"fulness of the time" of the Son of God.

(1.) The existence and orders of angelic beings can only bediscovered from the Scriptures. Although the Bible does nottreat of this subject specially, yet there are numerousincidental details that furnish us with ample information. Theirpersonal existence is plainly implied in such passages as Gen.16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc.

These superior beings are very numerous. "Thousand thousands,"etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). Theyare also spoken of as of different ranks in dignity and power(Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph.1:21; Col. 1:16).

(2.) As to their nature, they are spirits (Heb. 1:14), like thesoul of man, but not incorporeal. Such expressions as "like theangels" (Luke 20:36), and the fact that whenever angels appearedto man it was always in a human form (Gen. 18:2; 19:1, 10; Luke24:4; Acts 1:10), and the titles that are applied to them ("sonsof God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke3:38), seem all to indicate some resemblance between them andthe human race. Imperfection is ascribed to them as creatures(Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures theymay fall under temptation; and accordingly we read of "fallenangels." Of the cause and manner of their "fall" we are whollyignorant. We know only that "they left their first estate"(Matt. 25:41; Rev. 12:7, 9), and that they are "reserved untojudgement" (2 Pet. 2:4). When the manna is called "angels'food," this is merely to denote its excellence (Ps. 78:25).Angels never die (Luke 20:36). They are possessed of superhumanintelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20).They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). Theredeemed in glory are "like unto the angels" (Luke 20:36). Theyare not to be worshipped (Col. 2:18; Rev. 19:10).

(3.) Their functions are manifold. (a) In the widest sense theyare agents of God's providence (Ex. 12:23; Ps. 104:4; Heb.11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35;Acts 12:23). (b) They are specially God's agents in carrying onhis great work of redemption. There is no notice of angelicappearances to man till after the call of Abraham. From thattime onward there are frequent references to their ministry onearth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear torebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12),and to consecrate Samson (13:3). In the days of the prophets,from Samuel downward, the angels appear only in their behalf (1Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13,20, 21).

The Incarnation introduces a new era in the ministrations ofangels. They come with their Lord to earth to do him servicewhile here. They predict his advent (Matt. 1:20; Luke 1:26-38),minister to him after his temptation and agony (Matt. 4:11; Luke22:43), and declare his resurrection and ascension (Matt.28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministeringspirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt.18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over apenitent sinner (Luke 15:10). They bear the souls of theredeemed to paradise (Luke 16:22); and they will be theministers of judgement hereafter on the great day (Matt. 13:39,41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10)usually referred to in support of the idea that every individualhas a particular guardian angel have no such meaning. Theymerely indicate that God employs the ministry of angels todeliver his people from affliction and danger, and that theangels do not think it below their dignity to minister even tochildren and to the least among Christ's disciples.

The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21;32:34; 33:2; Num. 20:16) is probably rightly interpreted of theMessiah as the guide of his people. Others have supposed theexpression to refer to Gabriel (Luke 1:19).

The emotion of instant displeasure on account of something evilthat presents itself to our view. In itself it is an originalsusceptibility of our nature, just as love is, and is notnecessarily sinful. It may, however, become sinful whencauseless, or excessive, or protracted (Matt. 5:22; Eph. 4:26;Col. 3:8). As ascribed to God, it merely denotes his displeasurewith sin and with sinners (Ps. 7:11).

Fountains, a city in the mountains of Judah (Josh. 15:50), nowel-Ghuwein, near Eshtemoh, about 10 miles south-west of Hebron.

An organized living creature endowed with sensation. TheLevitical law divided animals into clean and unclean, althoughthe distinction seems to have existed before the Flood (Gen.7:2). The clean could be offered in sacrifice and eaten. Allanimals that had not cloven hoofs and did not chew the cud wereunclean. The list of clean and unclean quadrupeds is set forthin the Levitical law (Deut. 14:3-20; Lev. 11).

This word is found only in Matt. 23:23. It is the plant commonlyknown by the name of dill, the Peucedanum graveolens of thebotanist. This name dill is derived from a Norse word whichmeans to soothe, the plant having the carminative property ofallaying pain. The common dill, the Anethum graveolens, is anannual growing wild in the cornfields of Spain and Portugal andthe south of Europe generally. There is also a species of dillcultivated in Eastern countries known by the name of shubit. Itwas this species of garden plant of which the Pharisees were inthe habit of paying tithes. The Talmud requires that the seeds,leaves, and stem of dill shall pay tithes. It is anumbelliferous plant, very like the caraway, its leaves, whichare aromatic, being used in soups and pickles. The proper aniseis the Pimpinella anisum.

Grace, an aged widow, the daughter of Phanuel. She was a"prophetess," like Miriam, Deborah, and Huldah (2 Chr. 34:22).After seven years of married life her husband died, and duringher long widowhood she daily attended the temple services. Whenshe was eighty-four years old, she entered the temple at themoment when the aged Simeon uttered his memorable words ofpraise and thanks to God that he had fulfilled his ancientpromise in sending his Son into the world (Luke 2:36, 37).

Was high priest A.D. 7-14. In A.D. 25 Caiaphas, who had marriedthe daughter of Annas (John 18:13), was raised to that office,and probably Annas was now made president of the Sanhedrim, ordeputy or coadjutor of the high priest, and thus was also calledhigh priest along with Caiaphas (Luke 3:2). By the Mosaic lawthe high-priesthood was held for life (Num. 3:10); and althoughAnnas had been deposed by the Roman procurator, the Jews maystill have regarded him as legally the high priest. Our Lord wasfirst brought before Annas, and after a brief questioning of him(John 18:19-23) was sent to Caiaphas, when some members of theSanhedrim had met, and the first trial of Jesus took place(Matt. 26:57-68). This examination of our Lord before Annas isrecorded only by John. Annas was president of the Sanhedrimbefore which Peter and John were brought (Acts 4:6).

The practice of anointing with perfumed oil was common among theHebrews. (1.) The act of anointing was significant ofconsecration to a holy or sacred use; hence the anointing of thehigh priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex.30:26). The high priest and the king are thus called "theanointed" (Lev. 4:3, 5, 16; 6:20; Ps. 132:10). Anointing a kingwas equivalent to crowning him (1 Sam. 16:13; 2 Sam. 2:4, etc.).Prophets were also anointed (1 Kings 19:16; 1 Chr. 16:22; Ps.105:15). The expression, "anoint the shield" (Isa. 21:5), refersto the custom of rubbing oil on the leather of the shield so asto make it supple and fit for use in war.

(2.) Anointing was also an act of hospitality (Luke 7:38, 46).It was the custom of the Jews in like manner to anointthemselves with oil, as a means of refreshing or invigoratingtheir bodies (Deut. 28:40; Ruth 3:3; 2 Sam. 14:2; Ps. 104:15,etc.). This custom is continued among the Arabians to thepresent day.

(3.) Oil was used also for medicinal purposes. It was applied tothe sick, and also to wounds (Ps. 109:18; Isa. 1:6; Mark 6:13;James 5:14).

(4.) The bodies of the dead were sometimes anointed (Mark 14:8;Luke 23:56).

(5.) The promised Deliverer is twice called the "Anointed" orMessiah (Ps. 2:2; Dan. 9:25, 26), because he was anointed withthe Holy Ghost (Isa. 61:1), figuratively styled the "oil ofgladness" (Ps. 45:7; Heb. 1:9). Jesus of Nazareth is thisanointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), theMessiah of the Old Testament.

(Heb. nemalah, from a word meaning to creep, cut off, destroy),referred to in Prov. 6:6; 30:25, as distinguished for itsprudent habits. Many ants in Palestine feed on animalsubstances, but others draw their nourishment partly orexclusively from vegetables. To the latter class belongs the antto which Solomon refers. This ant gathers the seeds in theseason of ripening, and stores them for future use; a habit thathas been observed in ants in Texas, India, and Italy.

Against Christ, or an opposition Christ, a rival Christ. Theword is used only by the apostle John. Referring to falseteachers, he says (1 John 2:18, 22; 4:3; 2 John 1:7), "Even noware there many antichrists."

(1.) This name has been applied to the "little horn" of the"king of fierce countenance" (Dan. 7:24, 25; 8:23-25).

(2.) It has been applied also to the "false Christs" spoken ofby our Lord (Matt. 24:5, 23, 24).

(3.) To the "man of sin" described by Paul (2 Thess. 2:3, 4,8-10).

(4.) And to the "beast from the sea" (Rev. 13:1; 17:1-18).

(1.) In Syria, on the river Orontes, about 16 miles from theMediterranean, and some 300 miles north of Jerusalem. It was themetropolis of Syria, and afterwards became the capital of theRoman province in Asia. It ranked third, after Rome andAlexandria, in point of importance, of the cities of the Romanempire. It was called the "first city of the East." Christianitywas early introduced into it (Acts 11:19, 21, 24), and the name"Christian" was first applied here to its professors (Acts11:26). It is intimately connected with the early history of thegospel (Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22-35; Gal. 2:11,12). It was the great central point whence missionaries to theGentiles were sent forth. It was the birth-place of the famousChristian father Chrysostom, who died A.D. 407. It bears themodern name of Antakia, and is now a miserable, decaying Turkishtown. Like Philippi, it was raised to the rank of a Romancolony. Such colonies were ruled by "praetors" (R.V. marg., Acts16:20, 21).

(2.) In the extreme north of Pisidia; was visited by Paul andBarnabas on the first missionary journey (Acts 13:14). Here theyfound a synagogue and many proselytes. They met with greatsuccess in preaching the gospel, but the Jews stirred up aviolent opposition against them, and they were obliged to leavethe place. On his return, Paul again visited Antioch for thepurpose of confirming the disciples (Acts 14:21). It has beenidentified with the modern Yalobatch, lying to the east ofEphesus.

The name of several Syrian kings from B.C. 280 to B.C. 65. Themost notable of these were, (1.) Antiochus the Great, whoascended the throne B.C. 223. He is regarded as the "king of thenorth" referred to in Dan. 11:13-19. He was succeeded (B.C. 187)by his son, Seleucus Philopater, spoken of by Daniel (11:20) as"a raiser of taxes", in the Revised Version, "one that shallcause an exactor to pass through the glory of the kingdom."

(2.) Antiochus IV., surnamed "Epiphanes" i.e., the Illustrious,succeeded his brother Seleucus (B.C. 175). His career andcharacter are prophetically described by Daniel (11:21-32). Hewas a "vile person." In a spirit of revenge he organized anexpedition against Jerusalem, which he destroyed, putting vastmultitudes of its inhabitants to death in the most cruel manner.From this time the Jews began the great war of independenceunder 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 hewas suddenly arrested by the hand of death (B.C. 164).

(1.) Herod Antipas, a son of Herod the Great by his Samaritanwife Malthace. He was tetrarch of Galilee and Peraea during thewhole period of our Lord's life on earth (Luke 23:7). He was afrivolous and vain prince, and was chargeable with many infamouscrimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John theBaptist (Matt. 14:1-12) at the instigation of Herodias, the wifeof his half-brother Herod-Philip, whom he had married. Pilatesent Christ to him when he was at Jerusalem at the Passover(Luke 23:7). He asked some idle questions of him, and aftercausing him to be mocked, sent him back again to Pilate. Thewife of Chuza, his house-steward, was one of our Lord'sdisciples (Luke 8:3).

(2.) A "faithful martyr" (Rev. 2:13), of whom nothing more iscertainly known.

A city built by Herod the Great, and called by this name inhonour of his father, Antipater. It lay between Caesarea andLydda, two miles inland, on the great Roman road from Caesareato Jerusalem. To this place Paul was brought by night (Acts23:31) on his way to Caesarea, from which it was distant 28miles. It is identified with the modern, Ras-el-Ain, where risethe springs of Aujeh, the largest springs in Palestine.

A fortress in Jerusalem, at the north-west corner of the templearea. It is called "the castle" (Acts 21:34, 37). From thestairs of this castle Paul delivered his famous speech to themultitude in the area below (Acts 22:1-21). It was originally aplace in which were kept the vestments of the high priest. Herodfortified it, and called it Antonia in honour of his friend MarkAntony. It was of great size, and commanded the temple. It wasbuilt on a plateau of rock, separated on the north from the hillBezetha by a ditch about 30 feet deep and 165 feet wide.

An inhabitant of Anathoth, found only in 1 Chr. 11:28; 12:3. In2 Sam. 23:27 it is Anethothite; in 1 Chr. 27:12, Anetothite.(R.V., "Anathothite.")

The rendering of the Hebrew word , "beaten," found only in Isa.41:7.

An animal of the monkey tribe (1 Kings 10:22; 2 Chr. 9:21). Itwas brought from India by the fleets of Solomon and Hiram, andwas called by the Hebrews koph_, and by the Greeks _kepos, bothwords being just the Indian Tamil name of the monkey, kapi,i.e., swift, nimble, active. No species of ape has ever beenfound in Palestine or the adjacent regions.

A Christian at Rome whom Paul salutes (Rom. 16:10), and styles"approved in Christ."

A company of the colonists whom the Assyrian king planted inSamaria (Ezra 5:6; 6:6).

Another of the tribes removed to Samaria (Ezra 4:9), or perhapsthe same as the preceding.

(Judg. 1:31); Aphek (Josh. 13:4; 19:30), stronghold. (1.) A cityof the tribe of Asher. It was the scene of the licentiousworship of the Syrian Aphrodite. The ruins of the temple,"magnificent ruins" in a "spot of strange wildness and beauty",are still seen at Afka, on the north-west slopes of Lebanon,near the source of the river Adonis (now Nahr Ibrahim), 12 mileseast of Gebal.

(2.) A city of the tribe of Issachar, near to Jezreel (1 Sam.4:1; 29:1; comp. 28:4).

(3.) A town on the road from Damascus to Palestine, in the levelplain east of Jordan, near which Benhadad was defeated by theIsraelites (1 Kings 20:26, 30; 2 Kings 13:17). It has beenidentified with the modern Fik, 6 miles east of the Sea ofGalilee, opposite Tiberias.

The Greek name of the Book of Revelation (q.v.).

Hidden, spurious, the name given to certain ancient books whichfound a place in the LXX. and Latin Vulgate versions of the OldTestament, and were appended to all the great translations madefrom them in the sixteenth century, but which have no claim tobe regarded as in any sense parts of the inspired Word.

(1.) They are not once quoted by the New Testament writers, whofrequently quote from the LXX. Our Lord and his apostlesconfirmed by their authority the ordinary Jewish canon, whichwas the same in all respects as we now have it.

(2.) These books were written not in Hebrew but in Greek, andduring the "period of silence," from the time of Malachi, afterwhich oracles and direct revelations from God ceased till theChristian era.

(3.) The contents of the books themselves show that they were nopart of Scripture. The Old Testament Apocrypha consists offourteen books, the chief of which are the Books of theMaccabees (q.v.), the Books of Esdras, the Book of Wisdom, theBook of Baruch, the Book of Esther, Ecclesiasticus, Tobit,Judith, etc.

The New Testament Apocrypha consists of a very extensiveliterature, which bears distinct evidences of its non-apostolicorigin, and is utterly unworthy of regard.

A city of Macedonia between Amphipolis and Thessalonica, fromwhich it was distant about 36 miles. Paul and Silas passedthrough it on their way to Thessalonica (Acts 17:1).

A Jew "born at Alexandria," a man well versed in the Scripturesand eloquent (Acts 18:24; R.V., "learned"). He came to Ephesus(about A.D. 49), where he spake "boldly" in the synagogue(18:26), although he did not know as yet that Jesus of Nazarethwas the Messiah. Aquila and Priscilla instructed him moreperfectly in "the way of God", i.e., in the knowledge of Christ.He then proceeded to Corinth, where he met Paul (Acts 18:27;19:1). He was there very useful in watering the good seed Paulhad sown (1 Cor. 1:12), and in gaining many to Christ. Hisdisciples were much attached to him (1 Cor. 3:4-7, 22). He waswith Paul at Ephesus when he wrote the First Epistle to theCorinthians; and Paul makes kindly reference to him in hisletter to Titus (3:13). Some have supposed, although withoutsufficient ground, that he was the author of the Epistle to theHebrews.

Destroyer, the name given to the king of the hosts representedby the locusts (Rev. 9:11). It is the Greek translation of theHebrew Abaddon (q.v.).

A person sent by another; a messenger; envoy. This word is onceused as a descriptive designation of Jesus Christ, the Sent ofthe Father (Heb. 3:1; John 20:21). It is, however, generallyused as designating the body of disciples to whom he intrustedthe organization of his church and the dissemination of hisgospel, "the twelve," as they are called (Matt. 10:1-5; Mark3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles,one by each of the synoptic evangelists (Matt. 10:2-4; Mark3:16; Luke 6:14), and one in the Acts (1:13). No two of theselists, however, perfectly coincide.

Our Lord gave them the "keys of the kingdom," and by the gift ofhis Spirit fitted them to be the founders and governors of hischurch (John 14:16, 17, 26; 15:26, 27; 16:7-15). To them, asrepresenting his church, he gave the commission to "preach thegospel to every creature" (Matt. 28:18-20). After his ascensionhe communicated to them, according to his promise, supernaturalgifts to qualify them for the discharge of their duties (Acts2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2). JudasIscariot, one of "the twelve," fell by transgression, andMatthias was substituted in his place (Acts 1:21). Saul ofTarsus was afterwards added to their number (Acts 9:3-20; 20:4;26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11).

Luke has given some account of Peter, John, and the two Jameses(Acts 12:2, 17; 15:13; 21:18), but beyond this we know nothingfrom authentic history of the rest of the original twelve. Afterthe martyrdom of James the Greater (Acts 12:2), James the Lessusually resided at Jerusalem, while Paul, "the apostle of theuncircumcision," usually travelled as a missionary among theGentiles (Gal. 2:8). It was characteristic of the apostles andnecessary (1) that they should have seen the Lord, and been ableto testify of him and of his resurrection from personalknowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14,15). (2.) They must have been immediately called to that officeby Christ (Luke 6:13; Gal. 1:1). (3.) It was essential that theyshould be infallibly inspired, and thus secured against allerror and mistake in their public teaching, whether by word orby writing (John 14:26; 16:13; 1 Thess. 2:13).

(4.) Another qualification was the power of working miracles(Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). The apostles thereforecould have had no successors. They are the only authoritativeteachers of the Christian doctrines. The office of an apostleceased with its first holders.

In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is therendering of the same Greek word, elsewhere rendered "apostle."

Rendered in the margin and the Revised Version "perfumer," inEx. 30:25; 37:29; Eccl. 10:1. The holy oils and ointments wereprepared by priests properly qualified for this office. Thefeminine plural form of the Hebrew word is rendered"confectionaries" in 1 Sam. 8:13.

In Old Testament times the distinction between male and femaleattire was not very marked. The statute forbidding men to wearfemale apparel (Deut. 22:5) referred especially to ornaments andhead-dresses. Both men and women wore (1) an under garment ortunic, which was bound by a girdle. One who had only this tunicon was spoken of as "naked" (1 Sam. 19:24; Job 24:10; Isa.20:2). Those in high stations sometimes wore two tunics, theouter being called the "upper garment" (1 Sam. 15:27; 18:4;24:5; Job 1:20). (2.) They wore in common an over-garment("mantle," Isa. 3:22; 1 Kings 19:13; 2 Kings 2:13), a loose andflowing robe. The folds of this upper garment could be formedinto a lap (Ruth 3:15; Ps. 79:12; Prov. 17:23; Luke 6:38).Generals of armies usually wore scarlet robes (Judg. 8:26; Nah.2:3). A form of conspicuous raiment is mentioned in Luke 20:46;comp. Matt. 23:5.

Priests alone wore trousers. Both men and women wore turbans.Kings and nobles usually had a store of costly garments forfestive occasions (Isa. 3:22; Zech. 3:4) and for presents (Gen.45:22; Esther 4:4; 6:8, 11; 1 Sam. 18:4; 2 Kings 5:5; 10:22).Prophets and ascetics wore coarse garments (Isa. 20:2; Zech.13:4; Matt. 3:4).

A reference of any case from an inferior to a superior court.Moses established in the wilderness a series of judicatoriessuch that appeals could be made from a lower to a higher (Ex.18:13-26.)

Under the Roman law the most remarkable case of appeal is thatof Paul from the tribunal of Festus at Caesarea to that of theemperor at Rome (Acts 25:11, 12, 21, 25). Paul availed himselfof the privilege of a Roman citizen in this matter.

Increasing, a female Christian at Colosse (Philemon 1:2),supposed by some to have been the wife of Philemon.

I.e., "the market of Appius" (Acts 28:15, R.V.), a town on theroad, the "Appian Way," from Rome to Brundusium. It was 43 milesfrom Rome. Here Paul was met by some Roman Christians on his wayto the capital. It was natural that they should halt here andwait for him, because from this place there were two ways bywhich travellers might journey to Rome.

(Heb. tappuah, meaning "fragrance"). Probably the apricot orquince is intended by the word, as Palestine was too hot for thegrowth of apples proper. It is enumerated among the mostvaluable trees of Palestine (Joel 1:12), and frequently referredto in Canticles, and noted for its beauty (2:3, 5; 8:5). Thereis nothing to show that it was the "tree of the knowledge ofgood and evil." Dr. Tristram has suggested that the apricot hasbetter claims than any other fruit-tree to be the apple ofScripture. It grows to a height of 30 feet, has a roundish massof glossy leaves, and bears an orange coloured fruit that givesout a delicious perfume. The "apple of the eye" is the Heb.ishon, meaning manikin, i.e., the pupil of the eye (Prov. 7:2).(Comp. the promise, Zech. 2:8; the prayer, Ps. 17:8; and itsfulfilment, Deut. 32:10.)

The so-called "apple of Sodom" some have supposed to be theSolanum sanctum (Heb. hedek), rendered "brier" (q.v.) in Micah7:4, a thorny plant bearing fruit like the potato-apple. Thisshrub abounds in the Jordan valley. (See [22]ENGEDI.)

Found in the Authorized Version in Gen. 3:7, of the bands offig-leaves made by our first parents. In Acts 19:12, it denotesthe belt or half-girdle worn by artisans and servants round thewaist for the purpose of preserving the clothing from injury. Inmarg. of Authorized Version, Ruth 3:15, correctly renderedinstead of "vail." (R.V., "mantle.")

Eagle, a native of Pontus, by occupation a tent-maker, whom Paulmet on his first visit to Corinth (Acts 18:2). Along with hiswife Priscilla he had fled from Rome in consequence of a decree(A.D. 50) by Claudius commanding all Jews to leave the city.Paul sojourned with him at Corinth, and they wrought together attheir common trade, making Cilician hair-cloth for tents. OnPaul's departure from Corinth after eighteen months, Aquila andhis wife accompanied him to Ephesus, where they remained, whilehe proceeded to Syria (Acts 18:18, 26). When they becameChristians we are not informed, but in Ephesus they were (1 Cor.16:19) Paul's "helpers in Christ Jesus." We find them afterwardsat Rome (Rom. 16:3), interesting themselves still in the causeof Christ. They are referred to some years after this as beingat Ephesus (2 Tim. 4:19). This is the last notice we have ofthem.

Ambush, a city in the mountains of Judah (Josh. 15:52), nowEr-Rabiyeh.

Plain, in the Revised Version of 2 Kings 14:25; Josh. 3:16;8:14; 2 Sam. 2:29; 4:7 (in all these passages the A.V. has"plain"); Amos 6:14 (A.V. "wilderness"). This word is found inthe Authorized Version only in Josh. 18:18. It denotes thehollow depression through which the Jordan flows from the Lakeof Galilee to the Dead Sea. It is now called by the Arabsel-Ghor. But the Ghor is sometimes spoken of as extending 10miles south of the Dead Sea, and thence to the Gulf of Akabah onthe Red Sea is called the Wady el-Arabah.

Arid, an extensive region in the south-west of Asia. It isbounded on the west by the Isthmus of Suez and the Red Sea, onthe south by the Indian Ocean, and on the east by the PersianGulf and the Euphrates. It extends far into the north in barrendeserts, meeting those of Syria and Mesopotamia. It is one ofthe few countries of the world from which the originalinhabitants have never been expelled.

It was anciently divided into three parts:, (1.) Arabia Felix(Happy Arabia), so called from its fertility. It embraced alarge portion of the country now known by the name of Arabia.The Arabs call it Yemen. It lies between the Red Sea and thePersian Gulf. (2.) Arabia Deserta, the el-Badieh or "GreatWilderness" of the Arabs. From this name is derived that whichis usually given to the nomadic tribes which wander over thisregion, the "Bedaween," or, more generally, "Bedouin," (3.)Arabia Petraea, i.e., the Rocky Arabia, so called from its rockymountains and stony plains. It comprehended all the north-westportion of the country, and is much better known to travellersthan any other portion. This country is, however, divided bymodern geographers into (1) Arabia Proper, or the ArabianPeninsula; (2) Northern Arabia, or the Arabian Desert; and (3)Western Arabia, which includes the peninsula of Sinai and theDesert of Petra, originally inhabited by the Horites (Gen. 14:6,etc.), but in later times by the descendants of Esau, and knownas the Land of Edom or Idumea, also as the Desert of Seir orMount Seir.

The whole land appears (Gen. 10) to have been inhabited by avariety of tribes of different lineage, Ishmaelites, Arabians,Idumeans, Horites, and Edomites; but at length becomingamalgamated, they came to be known by the general designation ofArabs. The modern nation of Arabs is predominantly Ishmaelite.Their language is the most developed and the richest of all theSemitic languages, and is of great value to the student ofHebrew.

The Israelites wandered for forty years in Arabia. In the daysof Solomon, and subsequently, commercial intercourse was to aconsiderable extent kept up with this country (1 Kings 10:15; 2Chr. 9:14; 17:11). Arabians were present in Jerusalem atPentecost (Acts 2:11). Paul retired for a season into Arabiaafter his conversion (Gal. 1:17). This country is frequentlyreferred to by the prophets (Isa. 21:11; 42:11; Jer. 25:24,etc.)

(1.) Now Tell Arad, a Canaanite city, about 20 miles south ofHebron. The king of Arad "fought against Israel and took of themprisoners" when they were retreating from the confines of Edom(Num. 21:1; 33:40; Judg. 1:16). It was finally subdued by Joshua(12:14).

(2.) One of the sons of Beriah (1 Chr. 8:15).

The son of Shem (Gen. 10:22); according to Gen. 22:21, agrandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word isthe Greek form of Ram, the father of Amminadab (1 Chr. 2:10).

The word means high, or highlands, and as the name of a countrydenotes that elevated region extending from the northeast ofPalestine to the Euphrates. It corresponded generally with theSyria and Mesopotamia of the Greeks and Romans. In Gen. 25:20;31:20, 24; Deut. 26:5, the word "Syrian" is properly "Aramean"(R.V., marg.). Damascus became at length the capital of theseveral smaller kingdoms comprehended under the designation"Aram" or "Syria."

Aram of the two rivers, is Mesopotamia (as it is rendered inGen. 24:10), the country enclosed between the Tigris on the eastand the Euphrates on the west (Ps. 60, title); called also the"field of Aram" (Hos. 12:12, R.V.) i.e., the open country ofAram; in the Authorized Version, "country of Syria." Padan-aram(q.v.) was a portion of this country.

(Ps. 60, title), probably the region between the Euphrates andthe Orontes.

Wild goat, a descendant of Seir the Horite (Gen. 36:28).

Sacred land or high land, the name of a country on one of themountains of which the ark rested after the Flood subsided (Gen.8:4). The "mountains" mentioned were probably the Kurdish rangeof South Armenia. In 2 Kings 19:37, Isa. 37:38, the word isrendered "Armenia" in the Authorized Version, but in the RevisedVersion, "Land of Ararat." In Jer. 51:27, the name denotes thecentral or southern portion of Armenia. It is, however,generally applied to a high and almost inaccessible mountainwhich rises majestically from the plain of the Araxes. It hastwo conical peaks, about 7 miles apart, the one 14,300 feet andthe other 10,300 feet above the level of the plain. Threethousand feet of the summit of the higher of these peaks iscovered with perpetual snow. It is called Kuh-i-nuh, i.e.,"Noah's mountain", by the Persians. This part of Armenia wasinhabited by a people who spoke a language unlike any other nowknown, though it may have been related to the modern Georgian.About B.C. 900 they borrowed the cuneiform characters ofNineveh, and from this time we have inscriptions of a line ofkings who at times contended with Assyria. At the close of theseventh century B.C. the kingdom of Ararat came to an end, andthe country was occupied by a people who are ancestors of theArmenians of the present day.

Agile; also called Ornan 1 Chr. 21:15, a Jebusite who dwelt inJerusalem before it was taken by the Israelites. The destroyingangel, sent to punish David for his vanity in taking a census ofthe people, was stayed in his work of destruction near athreshing-floor belonging to Araunah which was situated on MountMoriah. Araunah offered it to David as a free gift, togetherwith the oxen and the threshing instruments; but the kinginsisted on purchasing it at its full price (2 Sam. 24:24; 1Chr. 21:24, 25), for, according to the law of sacrifices, hecould not offer to God what cost him nothing. On the same placeSolomon afterwards erected the temple (2 Sam. 24:16; 2 Chr.3:1). (See [23]ALTAR.)

Four, a giant, father of Anak. From him the city of Hebronderived its name of Kirjath-arba, i.e., the city of Araba (Josh.14:15; 15:13; 21:11; Gen. 13:18; 23:2). (See [24]HEBRON.)

A name given to Abi-albon, or, as elsewhere called, Abiel, oneof David's warriors (2 Sam. 23:31; 1 Chr. 11:32), probably asbeing an inhabitant of Arabah (Josh. 15:61), a town in thewilderness of Judah.

An architectural term found only in Ezek. 40:16, 21, 22, 26, 29.There is no absolute proof that the Israelites employed archesin their buildings. The arch was employed in the building of thepyramids of Egypt. The oldest existing arch is at Thebes, andbears the date B.C. 1350. There are also still found the remainsof an arch, known as Robinson's Arch, of the bridge connectingZion and Moriah. (See TYROPOEON [25]VALLEY.)

(1Thess. 4:16; Jude 1:9), the prince of the angels.

Ruler of the people, son of Herod the Great, by Malthace, aSamaritan woman. He was educated along with his brother Antipasat Rome. He inherited from his father a third part of hiskingdom viz., Idumea, Judea, and Samaria, and hence is called"king" (Matt. 2:22). It was for fear of him that Joseph and Maryturned aside on their way back from Egypt. Till a few daysbefore his death Herod had named Antipas as his successor, butin his last moments he named Archelaus.

A shooter with the bow (1 Chr. 10:3). This art was of highantiquity (Gen. 21:20; 27:3). Saul was wounded by the Philistinearchers (1 Sam. 31:3). The phrase "breaking the bow" (Hos. 1:5;Jer. 49:35) is equivalent to taking away one's power, while"strengthening the bow" is a symbol of its increase (Gen.49:24). The Persian archers were famous among the ancients (Isa.13:18; Jer. 49:35; 50:9, 14, 29, 42. (See [26]BOW).

One of the nations planted by the Assyrians in Samaria (Ezra4:9); the men of Erech.

A city on the boundary of Ephraim and Benjamin (Josh. 16:2),between Bethel and Beth-horon the nether.

Master of the horse, a "fellow-soldier" of Paul's (Philemon1:2), whom he exhorts to renewed activity (Col. 4:17). He was amember of Philemon's family, probably his son.

The usual designation of Hushai (2 Sam. 15:32; 17:5, 14; 1 Chr.27:33), who was a native of Archi. He was "the king's friend",i.e., he held office under David similar to that of our modernprivy councillor.

Bear-keeper, the name given by the ancients to the brighteststar in the constellation Bootes. In the Authorized Version (Job9:9; 38:32) it is the rendering of the Hebrew word 'ash, whichprobably designates the constellation the Great Bear. This word(ash) is supposed to be derived from an Arabic word meaningnight-watcher, because the Great Bear always revolves about thepole, and to our nothern hemisphere never sets.

Descent, a grandson of Benjamin (Num. 26:38-40). In 1 Chr. 8:3he is called Addar. His descendants are mentioned in Num. 26:40.

Descendant, the last of the three sons of Caleb by his firstwife Azubah (1 Chr. 2:18).

A member of the court of Areopagus (Acts 17:34).

The Latin form of the Greek word rendered "Mars' hill." But itdenotes also the council or court of justice which met in theopen air on the hill. It was a rocky height to the west of theAcropolis at Athens, on the south-east summit of which thecouncil was held which was constituted by Solon, and consistedof 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 memorableaddress to the "men of Athens" (Acts 17:22-31).

The father-in-law of Herod Antipas, and king of Arabia Petraea.His daughter returned to him on the occasion of her husband'sentering into an adulterous alliance with Herodias, the wife ofHerod-Philip, his half-brother (Luke 3:19, 20; Mark 6:17; Matt.14:3). This led to a war between Aretas and Herod Antipas.Herod's army was wholly destroyed (A.D. 36). Aretas, takingadvantage of the complications of the times on account of thedeath of the Emperor Tiberius (A.D. 37), took possession ofDamascus (2 Cor. 11:32; comp. Acts 9:25). At this time Paulreturned to Damascus from Arabia.

Stony heap, an "island," as it has been called, of rock about 30miles by 20, rising 20 or 30 feet above the table-land ofBashan; a region of crags and chasms wild and rugged in theextreme. On this "island" stood sixty walled cities, ruled overby Og. It is called Trachonitis ("the rugged region") in the NewTestament (Luke 3:1). These cities were conquered by theIsraelites (Deut. 3:4; 1 Kings 4:13). It is now called theLejah. Here "sixty walled cities are still traceable in a spaceof 308 square miles. The architecture is ponderous and massive.Solid walls 4 feet thick, and stones on one another withoutcement; the roofs enormous slabs of basaltic rock, like iron;the doors and gates are of stone 18 inches thick, secured byponderous bars. The land bears still the appearance of havingbeen called the land of giants' under the giant Og." "I havemore than once entered a deserted city in the evening, takenpossession of a comfortable house, and spent the night in peace.Many of the houses in the ancient cities of Bashan are perfect,as if only finished yesterday. The walls are sound, the roofsunbroken, and even the window-shutters in their places. Theseancient cities of Bashan probably contain the very oldestspecimens of domestic architecture in the world" (Porter's GiantCities). (See [27]BASHAN.)

The lion, the name of one of the body-guard slain with Pekahiahat Samaria (2 Kings 15:25) by the conspirator Pekah.

The lion of God. (1.) One of the chief men sent by Ezra toprocure Levites for the sanctuary (Ezra 8:16).

(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as"victorious under God," and in Ezek. 43:15, 16, for the altar(marg., Heb. ariel) of burnt offerings, the secret of Israel'slion-like strength.

A "city of the Jews" (Luke 23:51), the birth-place of Joseph inwhose sepulchre our Lord was laid (Matt. 27:57, 60; John 19:38).It is probably the same place as Ramathaim in Ephraim, and thebirth-place of Samuel (1 Sam. 1:1, 19). Others identify it withRamleh in Dan, or Rama (q.v.) in Benjamin (Matt. 2:18).

Lion-like, venerable. (1.) A king of Ellasar who was confederatewith Chedorlamer (Gen. 14:1, 9). The tablets recently discoveredby Mr. Pinches (see [28]CHALDEA) show the true reading isEri-Aku of Larsa. This Elamite name meant "servant of themoon-god." It was afterwards changed into Rimsin, "Have mercy, Omoon-god." (2.) Dan. 2:14.

Best ruler, native of Thessalonica (Acts 20:4), a companion ofPaul (Acts 19:29; 27:2). He was Paul's "fellow-prisoner" at Rome(Col. 4:10; Philemon 1:24).

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 (Gen.6:14-16); an oblong floating house of three stories, with a doorin the side and a window in the roof. It was 100 years inbuilding (Gen. 5:32; 7:6). It was intended to preserve certainpersons and animals from the deluge which God was about to bringover the earth. It contained eight persons (Gen. 7:13; 2 Pet.2:5), and of all "clean" animals seven pairs, and of "unclean"one pair, and of birds seven pairs of each sort (Gen. 7:2, 3).It was in the form of an oblong square, with flat bottom andsloping roof. Traditions of the Deluge, by which the race of manwas swept from the earth, and of the ark of Noah have been foundexisting among all nations.

The ark of bulrushes in which the infant Moses was laid (Ex.2:3) is called in the Hebrew teebah, a word derived from theEgyptian teb, meaning "a chest." It was daubed with slime andwith pitch. The bulrushes of which it was made were the papyrusreed.

The sacred ark is designated by a different Hebrew word, 'aron',which is the common name for a chest or coffer used for anypurpose (Gen. 50:26; 2 Kings 12:9, 10). It is distinguished fromall others by such titles as the "ark of God" (1 Sam. 3:3), "arkof the covenant" (Josh. 3:6; Heb. 9:4), "ark of the testimony"(Ex. 25:22). It was made of acacia or shittim wood, a cubit anda half broad and high and two cubits long, and covered all overwith the purest gold. Its upper surface or lid, the mercy-seat,was surrounded with a rim of gold; and on each of the two sideswere two gold rings, in which were placed two gold-covered polesby which the ark could be carried (Num. 7:9; 10:21; 4:5, 19, 20;1 Kings 8:3, 6). Over the ark, at the two extremities, were twocherubim, with their faces turned toward each other (Lev. 16:2;Num. 7:89). Their outspread wings over the top of the ark formedthe throne of God, while the ark itself was his footstool (Ex.25:10-22; 37:1-9). The ark was deposited in the "holy ofholies," and was so placed that one end of the poles by which itwas carried touched the veil which separated the two apartmentsof the tabernacle (1 Kings 8:8). The two tables of stone whichconstituted the "testimony" or evidence of God's covenant withthe people (Deut. 31:26), the "pot of manna" (Ex. 16:33), and"Aaron's rod that budded" (Num. 17:10), were laid up in the ark(Heb. 9:4). (See [29]TABERNACLE) The ark and the sanctuary were"the beauty of Israel" (Lam. 2:1). During the journeys of theIsraelites the ark was carried by the priests in advance of thehost (Num. 4:5, 6; 10:33-36; Ps. 68:1; 132:8). It was borne bythe priests into the bed of the Jordan, which separated, openinga pathway for the whole of the host to pass over (Josh. 3:15,16; 4:7, 10, 11, 17, 18). It was borne in the procession roundJericho (Josh. 6:4, 6, 8, 11, 12). When carried it was alwayswrapped in the veil, the badgers' skins, and blue cloth, andcarefully concealed even from the eyes of the Levites whocarried it. After the settlement of Israel in Palestine the arkremained in the tabernacle at Gilgal for a season, and was thenremoved to Shiloh till the time of Eli, between 300 and 400years (Jer. 7:12), when it was carried into the field of battleso as to secure, as they supposed, victory to the Hebrews, andwas taken by the Philistines (1 Sam. 4:3-11), who sent it backafter retaining it seven months (1 Sam. 5:7, 8). It remainedthen at Kirjath-jearim (7:1, 2) till the time of David (twentyyears), who wished to remove it to Jerusalem; but the propermode of removing it having been neglected, Uzzah was smittenwith death for putting "forth his hand to the ark of God," andin consequence of this it was left in the house of Obed-edom inGath-rimmon for three months (2 Sam. 6:1-11), at the end ofwhich time David removed it in a grand procession to Jerusalem,where it was kept till a place was prepared for it (12-19). Itwas afterwards deposited by Solomon in the temple (1 Kings8:6-9). When the Babylonians destroyed Jerusalem and plunderedthe temple, the ark was probably taken away by Nebuchadnezzarand destroyed, as no trace of it is afterwards to be found. Theabsence of the ark from the second temple was one of the pointsin which it was inferior to the first temple.

(Gen. 10:17; 1 Chr. 1:15), a designation of certain descendantsfrom the Phoenicians or Sidonians, the inhabitants of Arka, 12miles north of Tripoli, opposite the northern extremity ofLebanon.

Used to denote power (Ps. 10:15; Ezek. 30:21; Jer. 48:25). It isalso used of the omnipotence of God (Ex. 15:16; Ps. 89:13; 98:1;77:15; Isa. 53:1; John 12:38; Acts 13:17)

Occurs only in Rev. 16:16 (R.V., "Har-Magedon"), as symbolicallydesignating the place where the "battle of that great day of GodAlmighty" (ver. 14) shall be fought. The word properly means the"mount of Megiddo." It is the scene of the final conflictbetween Christ and Antichrist. The idea of such a scene wassuggested by the Old Testament great battle-field, the plain ofEsdraelon (q.v.).

High land, occurs only in Authorized Version, 2 Kings 19:37; inRevised Version, "Ararat," which is the Hebrew word. A countryin western Asia lying between the Caspian and the Black Sea.Here the ark of Noah rested after the Deluge (Gen. 8:4). It isfor the most part high table-land, and is watered by the Aras,the Kur, the Euphrates, and the Tigris. Ararat was properly thename of a part of ancient Armenia. Three provinces of Armeniaare mentioned in Jer. 51:27, Ararat, Minni, and Ashchenaz. Some,however, think Minni a contraction for Armenia. (See[30]ARARAT.)

Inhabitant of a fortress, the first-named of the two sons ofSaul and Rizpah. He was delivered up to the Gibeonites by David,and hanged by them (2 Sam. 21:8, 9).

Is employed in the English Bible to denote military equipment,both offensive and defensive.

(1.) The offensive weapons were different at different periodsof history. The "rod of iron" (Ps. 2:9) is supposed to mean amace or crowbar, an instrument of great power when used by astrong arm. The "maul" (Prov. 25:18; cognate Hebrew wordrendered "battle-axe" in Jer. 51:20, and "slaughter weapon" inEzek. 9:2) was a war-hammer or martel. The "sword" is the usualtranslation of hereb, which properly means "poniard." The realsword, as well as the dirk-sword (which was alwaysdouble-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings20:11). The spear was another offensive weapon (Josh. 8:18; 1Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8;1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10),and so virtually absolved him from his allegiance. The bow was,however, the chief weapon of offence. The arrows were carried ina quiver, the bow being always unbent till the moment of action(Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weaponof the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam.25:29).

(2.) Of the defensive armour a chief place is assigned to theshield or buckler. There were the great shield or target (thetzinnah), for the protection of the whole person (Gen. 15:1; Ps.47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb. mageen) orsmall shield (1 Kings 10:17; Ezek. 26:8). In Ps. 91:4 "buckler"is properly a roundel appropriated to archers or slingers. Thehelmet (Ezek. 27:10; 1 Sam. 17:38), a covering for the head; thecoat of mail or corselet (1 Sam. 17:5), or habergeon (Neh.4;16), harness or breat-plate (Rev. 9:9), for the covering ofthe back and breast and both upper arms (Isa. 59:17; Eph. 6:14).The cuirass and corselet, composed of leather or quilted cloth,were also for the covering of the body. Greaves, for thecovering of the legs, were worn in the time of David (1 Sam.17:6). Reference is made by Paul (Eph. 6:14-17) to the panoplyof a Roman soldier. The shield here is the thureon, a door-likeoblong shield above all, i.e., covering the whole person, notthe small round shield. There is no armour for the back, butonly for the front.

An officer selected by kings and generals because of hisbravery, not only to bear their armour, but also to stand bythem in the time of danger. They were the adjutants of ourmodern armies (Judg. 9:54; 1 Sam. 14:7; 16:21; 31:6).

The place in which armour was deposited when not used (Neh.3:19; Jer. 50:25). At first each man of the Hebrews had his ownarms, because all went to war. There were no arsenals ormagazines for arms till the time of David, who had a largecollection of arms, which he consecrated to the Lord in histabernacle (1 Sa,. 21:9; 2 Sam. 8:7-12; 1 Chr. 26:26, 27).

The Israelites marched out of Egypt in military order (Ex.13:18, "harnessed;" marg., "five in a rank"). Each tribe formeda battalion, with its own banner and leader (Num. 2:2; 10:14).In war the army was divided into thousands and hundreds undertheir several captains (Num. 31:14), and also into families(Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their enteringthe land of Canaan to the time of the kings, the Israelites madelittle progress in military affairs, although often engaged inwarfare. The kings introduced the custom of maintaining abodyguard (the Gibborim; i.e., "heroes"), and thus the nucleusof a standing army was formed. Saul had an army of 3,000 selectwarriors (1 Sam. 13:2; 14:52; 24:2). David also had a band ofsoldiers around him (1 Sam. 23:13; 25:13). To this band heafterwards added the Cherethites and the Pelethites (2 Sam.15:18; 20:7). At first the army consisted only of infantry (1Sam. 4:10; 15:4), as the use of horses was prohibited (Deut.17:16); but chariots and horses were afterwards added (2 Sam.8:4; 1 Kings 10:26, 28, 29; 1 Kings 9:19). In 1 Kings 9:22 thereis given a list of the various gradations of rank held by thosewho composed the army. The equipment and maintenance of the armywere at the public expense (2 Sam. 17:28, 29; 1 Kings 4:27;10:16, 17; Judg. 20:10). At the Exodus the number of males abovetwenty years capable of bearing arms was 600,000 (Ex. 12:37). InDavid's time it mounted to the number of 1,300,000 (2 Sam.24:9).

Swift, the southern boundary of the territory of Israel beyondJordan, separating it from the land of Moab (Deut. 3:8, 16).This river (referred to twenty-four times in the Bible) rises inthe mountains of Gilead, and after a circuitous course of about80 miles through a deep ravine it falls into the Dead Sea nearlyopposite Engedi. The stream is almost dry in summer. It is nowcalled el-Mujeb. The territory of the Amorites extended from theArnon to the Jabbok.

Ruins. (1.) A town on the north bank of the Arnon (Deut. 4:48;Judg. 11:26; 2 Kings 10:33), the southern boundary of thekingdom of Sihon (Josh. 12:2). It is now called Arair, 13 mileswest of the Dead Sea.

(2.) One of the towns built by the tribe of Gad (Num. 32:34)"before Rabbah" (Josh. 13:25), the Ammonite capital. It wasfamous in the history of Jephthah (Judg. 11:33) and of David (2Sam. 24:5). (Comp. Isa. 17:2; 2 Kings 15:29.)

(3.) A city in the south of Judah, 12 miles south-east ofBeersheba, to which David sent presents after recovering thespoil from the Amalekites at Ziklag (1 Sam. 30:26, 28). It wasthe native city of two of David's warriors (1 Chr. 11:44). It isnow called Ar'arah.

(Isa. 10:9; 36:19; 37:13), also Arphad, support, a Syrian citynear Hamath, along with which it is invariably mentioned (2Kings 19:13; 18:34; Isa. 10:9), and Damascus (Jer. 49:23). Aftera siege of three years it fell (B.C. 742) before the Assyrianking Tiglath-pileser II. Now Tell Erfud.

Son of Shem, born the year after the Deluge. He died at the ageof 438 years (Gen. 11:10-13; 1 Chr. 1:17, 18; Luke 3:36). Hedwelt in Mesopotamia, and became, according to the Jewishhistorian Josephus, the progenitor of the Chaldeans. Thetendency is to recognize in the word the name of the countrynearest the ancient domain of the Chaldeans. Some regard theword as an Egypticized form of the territorial name of UrKasdim, or Ur of the Chaldees.

At first made of reeds, and then of wood tipped with iron.Arrows are sometimes figuratively put for lightning (Deut.32:23, 42; Ps. 7:13; 18:14; 144:6; Zech. 9:14). They were usedin war as well as in the chase (Gen. 27:3; 49:23). They werealso used in divination (Ezek. 21:21).

The word is frequently employed as a symbol of calamity ordisease inflicted by God (Job 6:4; 34:6; Ps. 38:2; Deut. 32:23.Comp. Ezek. 5:16), or of some sudden danger (Ps. 91:5), orbitter words (Ps. 64:3), or false testimony (Prov. 25:18).

The Greek form of the name of several Persian kings. (1.) Theking who obstructed the rebuilding of the temple (Ezra 4:7). Hewas probably the Smerdis of profane history.

(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C.458) of whose reign Ezra led a second colony of Jews back toJerusalem, was probably Longimanus, who reigned for forty years(B.C. 464-425); the grandson of Darius, who, fourteen yearslater, permitted Nehemiah to return and rebuild Jerusalem.

A person engaged in any kind of manual occupation (Gen. 4:22;Isa. 3:3).

1 Sam. 20:40, (Heb. keli, meaning "apparatus;" here meaningcollectively any missile weapons, as arrows and lances. InRevised Version, "weapons"). This word is derived from the Latinartillaria = equipment of war.

Wandering, (Ezek. 27:8), a small island and city on the coast ofSyria, mentioned as furnishing mariners and soldiers for Tyre.The inhabitants were called Arvadites. The name is writtenAruada or Arada in the Tell-el-Amarna tablets.

Physician, son of Abijah and grandson of Rehoboam, was the thirdking of Judah. He was zealous in maintaining the true worship ofGod, and in rooting all idolatry, with its accompanyingimmoralities, out of the land (1 Kings 15:8-14). The Lord gavehim and his land rest and prosperity. It is recorded of him,however, that in his old age, when afflicted, he "sought not tothe Lord, but to the physicians" (comp. Jer. 17:5). He died inthe forty-first year of his reign, greatly honoured by hispeople (2 Chr. 16:1-13), and was succeeded by his sonJehoshaphat.

Made by God, the youngest son of Zeruiah, David's sister. He wascelebrated for his swiftness of foot. When fighting againstIsh-bosheth at Gibeon, in the army of his brother Joab, he wasput to death by Abner, whom he pursued from the field of battle(2 Sam. 2:18, 19). He is mentioned among David's thirty mightymen (2 Sam. 23:24; 1 Chr. 11:26). Others of the same name arementioned (2 Chr. 17:8; 31:13; Ezra 10:15).

Convener, or collector. (1.) A Levite; one of the leaders ofDavid's choir (1 Chr. 6:39). Psalms 50 and 73-83 inclusive areattributed to him. He is mentioned along with David as skilledin music, and a "seer" (2 Chr. 29:30). The "sons of Asaph,"mentioned in 1 Chr. 25:1, 2 Chr. 20:14, and Ezra 2:41, were hisdescendants, or more probably a class of poets or singers whorecognized him as their master.

(2.) The "recorder" in the time of Hezekiah (2 Kings 18:18, 37).

(3.) The "keeper of the king's forest," to whom Nehemiahrequested from Artaxerxes a "letter" that he might give himtimber for the temple at Jerusalem (Neh. 2:8).

See [31]CHRIST.

An Egyptian name, meaning "gift of the sun-god", daughter ofPotipherah, priest of On or Heliopolis, wife of Joseph (Gen.41:45). She was the mother of Manasseh and Ephraim (50-52;46:20).

(Heb. o'ren, "tremulous"), mentioned only Isa. 44:14 (R.V., "firtree"). It is rendered "pine tree" both in the LXX. and Vulgateversions. There is a tree called by the Arabs aran, found stillin the valleys of Arabia Petraea, whose leaf resembles that ofthe mountain ash. This may be the tree meant. Our ash tree isnot known in Syria.

Stronghold, a Philistine city (Josh. 15:47), about midwaybetween Gaza and Joppa, and 3 miles from the Mediterranean. Itwas one of the chief seats of the worship of Dagon (1 Sam. 5:5).It belonged to the tribe of Judah (Josh. 15:47), but it nevercame into their actual possession. It was an important city, asit stood on the highroad from Egypt to Palestine, and hence wasstrongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, butfifty years after his death it was taken by the Assyrians (B.C.758). According to Sargon's record, it was captured by him inB.C. 711. The only reference to it in the New Testament, whereit is called Azotus, is in the account of Philip's return fromGaza (Acts 8:40). It is now called Eshdud.

(Deut. 3:17; Josh. 12:3; 13:20) in Authorized Version, but inRevised Version translated "slopes of Pisgah." In Deut. 4:49 itis translated in the Authorized Version "springs of Pisgah." Thename Ashdoth is translated "springs" in the Authorized Version,but "slopes" in the Revised Version, of Josh. 10:40 and 12:8. Ithas been identified with the springs under Mount Nebo, nowcalled Ayun Musa.

Happy, Jacob's eigth son; his mother was Zilpah, Leah's handmaid(Gen. 30:13). Of the tribe founded by him nothing is recordedbeyond its holding a place in the list of the tribes (35:26;46:17; Ex. 1:4, etc.) It increased in numbers twenty-ninepercent, during the thirty-eight years' wanderings. The place ofthis tribe during the march through the desert was between Danand Naphtali (Num. 2:27). The boundaries of the inheritancegiven to it, which contained some of the richest soil inPalestine, and the names of its towns, are recorded in Josh.19:24-31; Judg. 1:31, 32. Asher and Simeon were the only tribeswest of the Jordan which furnished no hero or judge for thenation. Anna the prophetess was of this tribe (Luke 2:36).

And pl. Asherim in Revised Version, instead of "grove" and"groves" of the Authorized Version. This was the name of asensual Canaanitish goddess Astarte, the feminine of theAssyrian Ishtar. Its symbol was the stem of a tree deprived ofits boughs, and rudely shaped into an image, and planted in theground. Such religious symbols ("groves") are frequently alludedto in Scripture (Ex. 34:13; Judg. 6:25; 2 Kings 23:6; 1 Kings16:33, etc.). These images were also sometimes made of silver orof carved stone (2 Kings 21:7; "the graven image of Asherah,"R.V.). (See [32]GROVE [1].).

The ashes of a red heifer burned entire (Num. 19:5) whensprinkled on the unclean made them ceremonially clean (Heb.9:13).

To cover the head with ashes was a token of self-abhorrence andhumiliation (2 Sam. 13:19; Esther 4:3; Jer. 6:26, etc.).

To feed on ashes (Isa. 44:20), means to seek that which willprove to be vain and unsatisfactory, and hence it denotes theunsatisfactory nature of idol-worship. (Comp. Hos. 12:1).

=Askelon=Ascalon, was one of the five cities of the Philistines(Josh. 13:3; 1 Sam. 6:17). It stood on the shore of theMediterranean, 12 miles north of Gaza. It is mentioned on aninscription at Karnak in Egypt as having been taken by kingRameses II., the oppressor of the Hebrews. In the time of thejudges (Judg. 1:18) it fell into the possession of the tribe ofJudah; but it was soon after retaken by the Philistines (2 Sam.1:20), who were not finally dispossessed till the time ofAlexander the Great. Samson went down to this place fromTimnath, and slew thirty men and took their spoil. The prophetsforetold its destruction (Jer. 25:20; 47:5, 7). It became anoted place in the Middle Ages, having been the scene of many abloody battle between the Saracens and the Crusaders. It wasbeseiged and taken by Richard the Lion-hearted, and "within itswalls and towers now standing he held his court." Among the TellAmarna tablets (see [33]EGYPT) are found letters or officialdespatches from Yadaya, "captain of horse and dust of the king'sfeet," to the "great king" of Egypt, dated from Ascalon. It isnow called Askalan.

One of the three sons of Gomer (Gen. 10:3), and founder of oneof the tribes of the Japhetic race. They are mentioned inconnection with Minni and Ararat, and hence their original seatmust have been in Armenia (Jer. 51:27), probably near the BlackSea, which, from their founder, was first called Axenus, andafterwards the Euxine.

The master of the eunuchs of Nebuchadnezzar (Dan. 1:3), the"Rabsaris" of the court. His position was similar to that of theKislar-aga of the modern Turkish sultans.

A city of Bashan, in the kingdom of Og (Deut. 1:4; Josh. 12:4;13:12; 9:10). It was in the half-tribe of Manasseh (Josh.13:12), and as a Levitical city was given to the Gershonites (1Chr. 6:71). Uzzia, one of David's valiant men (1 Chr. 11:44), isnamed as of this city. It is identified with Tell Ashterah, inthe Hauran, and is noticed on monuments B.C. 1700-1500. The nameBeesh-terah (Josh. 21:27) is a contraction for Beth-eshterah,i.e., "the house of Ashtaroth."

Ashteroth of the two horns, the abode of the Rephaim (Gen.14:5). It may be identified with Ashtaroth preceding; called"Karnaim", i.e., the "two-horned" (the crescent moon). TheSamaritan version renders the word by "Sunamein," the presentes-Sunamein, 28 miles south of Damascus.

The moon goddess of the Phoenicians, representing the passiveprinciple in nature, their principal female deity; frequentlyassociated with the name of Baal, the sun-god, their chief maledeity (Judg. 10:6; 1 Sam. 7:4; 12:10). These names often occurin the plural (Ashtaroth, Baalim), probably as indicating eitherdifferent statues or different modifications of the deities.This deity is spoken of as Ashtoreth of the Zidonians. She wasthe Ishtar of the Accadians and the Astarte of the Greeks (Jer.44:17; 1 Kings 11:5, 33; 2 Kings 23:13). There was a temple ofthis goddess among the Philistines in the time of Saul (1 Sam.31:10). Under the name of Ishtar, she was one of the greatdeities of the Assyrians. The Phoenicians called her Astarte.Solomon introduced the worship of this idol (1 Kings 11:33).Jezebel's 400 priests were probably employed in its service (1Kings 18:19). It was called the "queen of heaven" (Jer. 44:25).

Mentioned among those over whom Ish-bosheth was made king (2Sam. 2:9).

Is used to denote Proconsular Asia, a Roman province whichembraced the western parts of Asia Minor, and of which Ephesuswas the capital, in Acts 2:9; 6:9; 16:6; 19:10, 22; 20:4, 16,18, etc., and probably Asia Minor in Acts 19:26, 27; 21:27;24:18; 27:2. Proconsular Asia contained the seven churches ofthe Apocalypse (Rev. 1:11). The "chiefs of Asia" (Acts 19:31)were certain wealthy citizens who were annually elected topreside over the games and religious festivals of the severalcities to which they belonged. Some of these "Asiarchs" werePaul's friends.

Probably the same as Assur-bani-pal (Sardanapalos of theGreeks), styled the "great and noble" (Ezra 4:10), was the sonand successor (B.C. 668) of Esar-haddon (q.v.). He was"luxurious, ambitious, and cruel, but a magnificent patron ofliterature." He formed at Nineveh a library of clay tablets,numbering about 10,000. These are now mostly in the BritishMuseum. They throw much light on the history and antiquities ofAssyria.

Assur-bani-pal was a munificent patron of literature, and theconqueror of Elam. Towards the middle of his reign his empirewas shaken by a great rebellion headed by his brother inBabylon. The rebellion was finally put down, but Egypt was lost,and the military power of Assyria was so exhausted that it couldwith difficulty resist the hordes of Kimmerians who poured overWestern Asia. (See [34]NINEVEH.)

(Heb. pethen), Deut. 32:33; Job 20:14, 16; Isa. 11:8. It wasprobably the Egyptian cobra (Naja haje), which was verypoisonous (Rom. 3:13; Gr. aspis). The Egyptians worshipped it asthe uraeus, and it was found in the desert and in the fields.The peace and security of Messiah's reign is represented by thefigure of a child playing on the hole of the asp. (See[35]ADDER.)

Frequently mentioned throughout Scripture. Of the domesticatedspecies we read of, (1.) The she ass (Heb. athon), so named fromits slowness (Gen. 12:16; 45:23; Num. 22:23; 1 Sam. 9:3). (2.)The male ass (Heb. hamor), the common working ass of WesternAsia, so called from its red colour. Issachar is compared to astrong ass (Gen. 49:14). It was forbidden to yoke together anass and an ox in the plough (Deut. 22:10). (3.) The ass's colt(Heb. air), mentioned Judg. 10:4; 12:14. It is rendered "foal"in Gen. 32:15; 49:11. (Comp. Job 11:12; Isa. 30:6.) The ass isan unclean animal, because it does not chew the cud (Lev. 11:26.Comp. 2 Kings 6:25). Asses constituted a considerable portion ofwealth in ancient times (Gen. 12:16; 30:43; 1 Chr. 27:30; Job1:3; 42:12). They were noted for their spirit and theirattachment to their master (Isa. 1:3). They are frequentlyspoken of as having been ridden upon, as by Abraham (Gen. 22:3),Balaam (Num. 22:21), the disobedient prophet (1 Kings 13:23),the family of Abdon the judge, seventy in number (Judg. 12:14),Zipporah (Ex. 4:20), the Shunammite (1 Sam. 25:30), etc.Zechariah (9:9) predicted our Lord's triumphal entrance intoJerusalem, "riding upon an ass, and upon a colt," etc. (Matt.21:5, R.V.).

Of wild asses two species are noticed, (1) that called in Hebrew'arod, mentioned Job 39:5 and Dan. 5:21, noted for itsswiftness; and (2) that called pe're, the wild ass of Asia (Job39:6-8; 6:5; 11:12; Isa. 32:14; Jer. 2:24; 14:6, etc.). The wildass was distinguished for its fleetness and its extreme shyness.In allusion to his mode of life, Ishmael is likened to a wildass (Gen. 16:12. Here the word is simply rendered "wild" in theAuthorized Version, but in the Revised Version, "wild-ass amongmen").

Second son of Shem (Gen. 10:22; 1 Chr. 1:17). He went from theland of Shinar and built Nineveh, etc. (Gen. 10:11, 12). Heprobably gave his name to Assyria, which is the usualtranslation of the word, although the form Asshur is sometimesretained (Num. 24:22, 24; Ezek. 27:23, etc.). In Gen. 2:14"Assyria" ought to be "Asshur," which was the original capitalof Assyria, a city represented by the mounds of Kalah Sherghat,on the west bank of the Tigris. This city was founded byBel-kap-kapu about B.C. 1700. At a later date the capital wasshifted to Ninua, or Nineveh, now Koyunjik, on the eastern bankof the river. (See [36]CALAH; [37]NINEVEH.)

A sea-port town of Proconsular Asia, in the district of Mysia,on the north shore of the Gulf of Adramyttium. Paul came hitheron foot along the Roman road from Troas (Acts 20:13, 14), adistance of 20 miles. It was about 30 miles distant from Troasby sea. The island of Lesbos lay opposite it, about 7 milesdistant.

The resurrection of Jesus (Acts 17:31) is the "assurance" (Gr.pistis, generally rendered "faith") or pledge God has given thathis revelation is true and worthy of acceptance. The "fullassurance [Gr. plerophoria, full bearing'] of faith" (Heb.10:22) is a fulness of faith in God which leaves no room fordoubt. The "full assurance of understanding" (Col. 2:2) is anentire unwavering conviction of the truth of the declarations ofScripture, a joyful steadfastness on the part of any one ofconviction that he has grasped the very truth. The "fullassurance of hope" (Heb. 6:11) is a sure and well-groundedexpectation of eternal glory (2 Tim. 4:7, 8). This assurance ofhope is the assurance of a man's own particular salvation.

This infallible assurance, which believers may attain unto as totheir own personal salvation, is founded on the truth of thepromises (Heb. 6:18), on the inward evidence of Christiangraces, and on the testimony of the Spirit of adoption (Rom.8:16). That such a certainty may be attained appears from thetestimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from thecommand to seek after it (Heb. 6:11; 2 Pet. 1:10), and from thefact that it has been attained (2 Tim. 1:12; 4:7, 8; 1 John 2:3;4:16).

This full assurance is not of the essence of saving faith. It isthe result of faith, and posterior to it in the order of nature,and so frequently also in the order of time. True believers maybe destitute of it. Trust itself is something different from theevidence that we do trust. Believers, moreover, are exhorted togo on to something beyond what they at present have when theyare exhorted to seek the grace of full assurance (Heb. 10:22; 2Pet. 1:5-10). The attainment of this grace is a duty, and is tobe diligently sought.

"Genuine assurance naturally leads to a legitimate and abidingpeace and joy, and to love and thankfulness to God; and thesefrom the very laws of our being to greater buoyancy, strength,and cheerfulness in the practice of obedience in everydepartment of duty."

This assurance may in various ways be shaken, diminished, andintermitted, but the principle out of which it springs can neverbe lost. (See [38]FAITH.)

The name derived from the city Asshur on the Tigris, theoriginal capital of the country, was originally a colony fromBabylonia, and was ruled by viceroys from that kingdom. It was amountainous region lying to the north of Babylonia, extendingalong the Tigris as far as to the high mountain range ofArmenia, the Gordiaean or Carduchian mountains. It was foundedin B.C. 1700 under Bel-kap-kapu, and became an independent and aconquering power, and shook off the yoke of its Babylonianmasters. It subdued the whole of Northern Asia. The Assyrianswere Semites (Gen. 10:22), but in process of time non-Semitetribes mingled with the inhabitants. They were a militarypeople, the "Romans of the East."

Of the early history of the kingdom of Assyria little ispositively known. In B.C. 1120 Tiglath-pileser I., the greatestof the Assyrian kings, "crossed the Euphrates, defeated thekings of the Hittites, captured the city of Carchemish, andadvanced as far as the shores of the Mediterranean." He may beregarded as the founder of the first Assyrian empire. After thisthe Assyrians gradually extended their power, subjugating thestates of Northern Syria. In the reign of Ahab, king of Israel,Shalmaneser II. marched an army against the Syrian states, whoseallied army he encountered and vanquished at Karkar. This led toAhab's casting off the yoke of Damascus and allying himself withJudah. Some years after this the Assyrian king marched an armyagainst Hazael, king of Damascus. He besieged and took thatcity. He also brought under tribute Jehu, and the cities of Tyreand Sidon.

About a hundred years after this (B.C. 745) the crown was seizedby a military adventurer called Pul, who assumed the name ofTiglath-pileser III. He directed his armies into Syria, whichhad by this time regained its independence, and took (B.C. 740)Arpad, near Aleppo, after a siege of three years, and reducedHamath. Azariah (Uzziah) was an ally of the king of Hamath, andthus was compelled by Tiglath-pileser to do him homage and pay ayearly tribute.

In B.C. 738, in the reign of Menahem, king of Israel, Pulinvaded Israel, and imposed on it a heavy tribute (2 Kings15:19). Ahaz, the king of Judah, when engaged in a war againstIsrael and Syria, appealed for help to this Assyrian king bymeans of a present of gold and silver (2 Kings 16:8); whoaccordingly "marched against Damascus, defeated and put Rezin todeath, and besieged the city itself." Leaving a portion of hisarmy to continue the siege, "he advanced through the provinceeast of Jordan, spreading fire and sword," and became master ofPhilistia, and took Samaria and Damascus. He died B.C. 727, andwas succeeded by Shalmanezer IV., who ruled till B.C. 722. Healso invaded Syria (2 Kings 17:5), but was deposed in favour ofSargon (q.v.) the Tartan, or commander-in-chief of the army, whotook Samaria (q.v.) after a siege of three years, and so put anend to the kingdom of Israel, carrying the people away intocaptivity, B.C. 722 (2 Kings 17:1-6, 24; 18:7, 9). He alsooverran the land of Judah, and took the city of Jerusalem (Isa.10:6, 12, 22, 24, 34). Mention is next made of Sennacherib (B.C.705), the son and successor of Sargon (2 Kings 18:13; 19:37;Isa. 7:17, 18); and then of Esar-haddon, his son and successor,who took Manasseh, king of Judah, captive, and kept him for sometime a prisoner at Babylon, which he alone of all the Assyriankings made the seat of his government (2 Kings 19:37; Isa.37:38).

Assur-bani-pal, the son of Esarhaddon, became king, and in Ezra4:10 is referred to as Asnapper. From an early period Assyriahad entered on a conquering career, and having absorbed Babylon,the kingdoms of Hamath, Damascus, and Samaria, it conqueredPhoenicia, and made Judea feudatory, and subjected Philistia andIdumea. At length, however, its power declined. In B.C. 727 theBabylonians threw off the rule of the Assyrians, under theleadership of the powerful Chaldean prince Merodach-baladan (2Kings 20:12), who, after twelve years, was subdued by Sargon,who now reunited the kingdom, and ruled over a vast empire. Buton his death the smouldering flames of rebellion again burstforth, and the Babylonians and Medes successfully asserted theirindependence (B.C. 625), and Assyria fell according to theprophecies of Isaiah (10:5-19), Nahum (3:19), and Zephaniah(3:13), and the many separate kingdoms of which it was composedceased to recognize the "great king" (2 Kings 18:19; Isa. 36:4).Ezekiel (31) attests (about B.C. 586) how completely Assyria wasoverthrown. It ceases to be a nation. (See [39]NINEVEH;[40]BABYLON.)

(Dan. 1:20; 2:2, 10, 27, etc.) Heb. ashshaph', an enchanter, onewho professes to divine future events by the appearance of thestars. This science flourished among the Chaldeans. It waspositively forbidden to the Jews (Deut. 4:19; 18:10; Isa.47:13).

The Hebrews were devout students of the wonders of the starryfirmanent (Amos 5:8; Ps. 19). In the Book of Job, which is theoldest book of the Bible in all probability, the constellationsare distinguished and named. Mention is made of the "morningstar" (Rev. 2:28; comp. Isa. 14:12), the "seven stars" and"Pleiades," "Orion," "Arcturus," the "Great Bear" (Amos 5:8; Job9:9; 38:31), "the crooked serpent," Draco (Job 26:13), theDioscuri, or Gemini, "Castor and Pollux" (Acts 28:11). The starswere called "the host of heaven" (Isa. 40:26; Jer. 33:22).

The oldest divisions of time were mainly based on theobservation of the movements of the heavenly bodies, the"ordinances of heaven" (Gen. 1:14-18; Job 38:33; Jer. 31:35;33:25). Such observations led to the division of the year intomonths and the mapping out of the appearances of the stars intotwelve portions, which received from the Greeks the name of the"zodiac." The word "Mazzaroth" (Job 38:32) means, as the marginnotes, "the twelve signs" of the zodiac. Astronomicalobservations were also necessary among the Jews in order to thefixing of the proper time for sacred ceremonies, the "newmoons," the "passover," etc. Many allusions are found to thedisplay of God's wisdom and power as seen in the starry heavens(Ps. 8; 19:1-6; Isa. 51:6, etc.)

(1 Chr. 26:15, 17, Authorized Version; but in Revised Version,"storehouse"), properly the house of stores for the priests. InNeh. 12:25 the Authorized Version has "thresholds," marg."treasuries" or "assemblies;" Revised Version, "storehouses."

Buckthorn, a place where Joseph and his brethren, when on theirway from Egypt to Hebron with the remains of their father Jacob,made for seven days a "great and very sore lamentation." On thisaccount the Canaanites called it "Abel-mizraim" (Gen. 50:10,11). It was probably near Hebron. The word is rendered "bramble"in Judg. 9:14, 15, and "thorns" in Ps. 58:9.

Crowns. (1.) A city east of Jordan, not far from Gilead (Num.32:3).

(2.) A town on the border of Ephraim and Benjamin (Josh. 16:2,7), called also Ataroth-adar (16:5). Now ed-Da'rieh.

(3.) "Ataroth, the house of Joab" (1 Chr. 2:54), a town of Judahinhabited by the descendants of Caleb.

Shut; lame. (1.) Ezra 2:16. (2.) Neh. 10:17. (3.) Ezra 2:42.

Whom God afflicts. (1.) The daughter of Ahab and Jezebel, andthe wife of Jehoram, king of Judah (2 Kings 8:18), who "walkedin the ways of the house of Ahab" (2 Chr. 21:6), called"daughter" of Omri (2 Kings 8:26). On the death of her husbandand of her son Ahaziah, she resolved to seat herself on thevacant throne. She slew all Ahaziah's children except Joash, theyoungest (2 Kings 11:1, 2). After a reign of six years she wasput to death in an insurrection (2 Kings 11:20; 2 Chr. 21:6;22:10-12; 23:15), stirred up among the people in connection withJosiah's being crowned as king.

(2.) Ezra 8:7. (3.) 1 Chr. 8:26.

The capital of Attica, the most celebrated city of the ancientworld, the seat of Greek literature and art during the goldenperiod of Grecian history. Its inhabitants were fond of novelty(Acts 17:21), and were remarkable for their zeal in the worshipof the gods. It was a sarcastic saying of the Roman satiristthat it was "easier to find a god at Athens than a man."

On his second missionary journey Paul visited this city (Acts17:15; comp. 1 Thess. 3:1), and delivered in the Areopagus hisfamous speech (17:22-31). The altar of which Paul there speaksas dedicated "to the [properly "an"] unknown God" (23) wasprobably one of several which bore the same inscription. It issupposed that they originated in the practice of letting loose aflock of sheep and goats in the streets of Athens on theoccasion of a plague, and of offering them up in sacrifice, atthe spot where they lay down, "to the god concerned."

This word does not occur in the Authorized Version of the NewTestament except in Rom. 5:11, where in the Revised Version theword "reconciliation" is used. In the Old Testament it is offrequent occurrence.

The meaning of the word is simply at-one-ment, i.e., the stateof being at one or being reconciled, so that atonement isreconciliation. Thus it is used to denote the effect which flowsfrom the death of Christ.

But the word is also used to denote that by which thisreconciliation is brought about, viz., the death of Christitself; and when so used it means satisfaction, and in thissense to make an atonement for one is to make satisfaction forhis offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, asregards the person, to reconcile, to propitiate God in hisbehalf.

By the atonement of Christ we generally mean his work by whichhe expiated our sins. But in Scripture usage the word denotesthe reconciliation itself, and not the means by which it iseffected. When speaking of Christ's saving work, the word"satisfaction," the word used by the theologians of theReformation, is to be preferred to the word "atonement."Christ's satisfaction is all he did in the room and in behalf ofsinners to satisfy the demands of the law and justice of God.Christ's work consisted of suffering and obedience, and thesewere vicarious, i.e., were not merely for our benefit, but werein our stead, as the suffering and obedience of our vicar, orsubstitute. Our guilt is expiated by the punishment which ourvicar bore, and thus God is rendered propitious, i.e., it is nowconsistent with his justice to manifest his love totransgressors. Expiation has been made for sin, i.e., it iscovered. The means by which it is covered is vicarioussatisfaction, and the result of its being covered is atonementor reconciliation. To make atonement is to do that by virtue ofwhich alienation ceases and reconciliation is brought about.Christ's mediatorial work and sufferings are the ground orefficient cause of reconciliation with God. They rectify thedisturbed relations between God and man, taking away theobstacles interposed by sin to their fellowship and concord. Thereconciliation is mutual, i.e., it is not only that of sinnerstoward God, but also and pre-eminently that of God towardsinners, effected by the sin-offering he himself provided, sothat consistently with the other attributes of his character hislove might flow forth in all its fulness of blessing to men. Theprimary idea presented to us in different forms throughout theScripture is that the death of Christ is a satisfaction ofinfinite worth rendered to the law and justice of God (q.v.),and accepted by him in room of the very penalty man hadincurred. It must also be constantly kept in mind that theatonement is not the cause but the consequence of God's love toguilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9;4:9). The atonement may also be regarded as necessary, not in anabsolute but in a relative sense, i.e., if man is to be saved,there is no other way than this which God has devised andcarried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6;Rom. 3:5). This is God's plan, clearly revealed; and that isenough for us to know.

The great annual day of humiliation and expiation for the sinsof the nation, "the fast" (Acts 27:9), and the only onecommanded in the law of Moses. The mode of its observance isdescribed in Lev. 16:3-10; 23:26-32; and Num. 29:7-11.

It was kept on the tenth day of the month Tisri, i.e., five daysbefore the feast of Tabernacles, and lasted from sunset tosunset. (See [41]AZAZEL.)

The cognomen of the first Roman emperor, C. Julius CaesarOctavianus, during whose reign Christ was born (Luke 2:1). Hisdecree that "all the world should be taxed" was the divinelyordered occasion of Jesus' being born, according to prophecy(Micah 5:2), in Bethlehem. This name being simply a titlemeaning "majesty" or "venerable," first given to him by thesenate (B.C. 27), was borne by succeeding emperors. Before hisdeath (A.D. 14) he associated Tiberius with him in the empire(Luke 3:1), by whom he was succeeded.

(Acts 27:1.: literally, of Sebaste, the Greek form of Augusta,the name given to Caesarea in honour of Augustus Caesar).Probably this "band" or cohort consisted of Samaritan soldiersbelonging to Caesarea.

A place in Assyria from which colonies were brought to Samaria(2 Kings 17:24). It is probably the same with Ivah (18:34;19:13; Isa. 37:13). It has been identified with Hit on theEuphrates.

Nothingness; vanity. (1.) Hosea speaks of the "high places ofAven" (10:8), by which he means Bethel. He also calls itBeth-aven, i.e., "the house of vanity" (4:15), on account of thegolden calves Jeroboam had set up there (1 Kings 12:28).

(2.) Translated by the LXX. "On" in Ezek. 30:17. The EgyptianHeliopolis or city of On (q.v.).

(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modernBaalbec.

(Heb. goel, from verb gaal, "to be near of kin," "to redeem"),the nearest relative of a murdered person. It was his right andduty to slay the murderer (2 Sam. 14:7, 11) if he found himoutside of a city of refuge. In order that this law might beguarded against abuse, Moses appointed six cities of refuge (Ex.21:13; Num. 35:13; Deut. 19:1, 9). These were in different partsof the country, and every facility was afforded the manslayerthat he might flee to the city that lay nearest him for safety.Into the city of refuge the avenger durst not follow him. Thisarrangement applied only to cases where the death was notpremeditated. The case had to be investigated by the authoritiesof the city, and the wilful murderer was on no account to bespared. He was regarded as an impure and polluted person, andwas delivered up to the goel (Deut. 19:11-13). If the offencewas merely manslaughter, then the fugitive must remain withinthe city till the death of the high priest (Num. 35:25).

A people dwelling in Hazerim, or "the villages" or "encampments"on the south-west corner of the sea-coast (Deut. 2:23). Theywere subdued and driven northward by the Caphtorim. A trace ofthem is afterwards found in Josh. 13:3, where they are calledAvites.

An instrument only referred to in connection with the custom ofboring the ear of a slave (Ex. 21:6; Deut. 15:17), in token ofhis volunteering perpetual service when he might be free. (Comp.Ps. 40:6; Isa. 50:5).

Used in the Authorized Version of Deut. 19:5; 20:19; 1 Kings6:7, as the translation of a Hebrew word which means "chopping."It was used for felling trees (Isa. 10:34) and hewing timber forbuilding. It is the rendering of a different word in Judg. 9:48,1 Sam. 13:20, 21, Ps. 74:5, which refers to its sharpness. In 2Kings 6:5 it is the translation of a word used with reference toits being made of iron. In Isa. 44:12 the Revised Versionrenders by "axe" the Hebrew maatsad, which means a "hewing"instrument. In the Authorized Version it is rendered "tongs." Itis also used in Jer. 10:3, and rendered "axe." The "battle-axe"(army of Medes and Persians) mentioned in Jer. 51:20 wasprobably, as noted in the margin of the Revised Version, a"maul" or heavy mace. In Ps. 74:6 the word so rendered means"feller." (See the figurative expression in Matt. 3:10; Luke3:9.)

(Zech. 14:5) should perhaps be rendered "very near" = "the wayof escape shall be made easy." If a proper name, it may denotesome place near the western extremity of the valley here spokenof near Jerusalem.

Whom Jehovah helps. (1.) Son of Ethan, of the tribe of Judah (1Chr. 2:8).

(2.) Son of Ahimaaz, who succeeded his grandfather Zadok as highpriest (1 Chr. 6:9; 1 Kings 4:2) in the days of Solomon. Heofficiated at the consecration of the temple (1 Chr. 6:10).

(3.) The son of Johanan, high priest in the reign of Abijah andAsa (2 Chr. 6:10, 11).

(4.) High priest in the reign of Uzziah, king of Judah (2 Kings14:21; 2 Chr. 26:17-20). He was contemporary with the prophetsIsaiah, Amos, and Joel.

(5.) High priest in the days of Hezekiah (2 Chr. 31:10-13). Ofthe house of Zadok.

(6.) Several other priests and Levites of this name arementioned (1 Chr. 6:36; Ezra 7:1; 1 Chr. 9:11; Neh. 3:23, etc.).

(7.) The original name of Abed-nego (Dan. 1:6, 7, 11, 16). Hewas of the royal family of Judah, and with his other twocompanions remarkable for his personal beauty and hisintelligence as well as piety.

(8.) The son of Oded, a remarkable prophet in the days of Asa (2Chr. 15:1). He stirred up the king and the people to a greatnational reformation.

(Lev. 16:8, 10, 26, Revised Version only here; rendered"scape-goat" in the Authorized Version). This word has givenrise to many different views. Some Jewish interpreters regard itas the name of a place some 12 miles east of Jerusalem, in thewilderness. Others take it to be the name of an evil spirit, oreven of Satan. But when we remember that the two goats togetherform a type of Christ, on whom the Lord "laid the iniquity of usall," and examine into the root meaning of this word (viz.,"separation"), the interpretation of those who regard the onegoat as representing the atonement made, and the other, that"for Azazel," as representing the effect of the great work ofatonement (viz., the complete removal of sin), is certainly tobe preferred. The one goat which was "for Jehovah" was offeredas a sin-offering, by which atonement was made. But the sinsmust also be visibly banished, and therefore they weresymbolically laid by confession on the other goat, which wasthen "sent away for Azazel" into the wilderness. The form ofthis word indicates intensity, and therefore signifies the totalseparation of sin: it was wholly carried away. It was importantthat the result of the sacrifices offered by the high priestalone in the sanctuary should be embodied in a visibletransaction, and hence the dismissal of the "scape-goat." It wasof no consequence what became of it, as the whole import of thetransaction lay in its being sent into the wilderness bearingaway sin. As the goat "for Jehovah" was to witness to thedemerit of sin and the need of the blood of atonement, so thegoat "for Azazel" was to witness to the efficacy of thesacrifice and the result of the shedding of blood in the takingaway of sin.

Whom Jehovah strengthened. (1.) One of the Levitical harpers inthe temple (1 Chr. 15:21).

(2.) The father of Hoshea, who was made ruler over theEphraimites (1 Chr. 27:20).

(3.) One who had charge of the temple offerings (2 Chr. 31:13).

Dug over, a town in the Shephelah or low hills of Judah (Josh.15:35), where the five confederated Amoritish kings weredefeated by Joshua and their army destroyed by a hailstrom(10:10, 11). It was one of the places re-occupied by the Jews ontheir return from the Captivity (Neh. 11:30).

Noble, a descendant of king Saul (1 Chr. 8:37; 9:43, 44).

Strong as death. (1.) One of David's thirty warriors (2 Sam.23:31).

(2.) An overseer over the royal treasury in the time of Davidand Solomon (1 Chr. 27:25).

(3.) A town in the tribe of Judah, near Jerusalem (Neh. 12:29;Ezra 2:24).

(4.) 1 Chr. 8:36

The Grecized form (Acts 8:40, etc.) of Ashdod (q.v.).

Deserted. (1.) The wife of Caleb (1 Chr. 2:18, 19).

(2.) The daughter of Shilhi, and mother of king Jehoshaphat (1Kings 22:42).

Helper. (1.) The father of Hananiah, a false prophet (Jer.28:1).

(2.) The father of Jaazaniah (Ezek. 11:1).

(3.) One of those who sealed the covenant with Jehovah on thereturn from Babylon (Neh. 10:17).__________________________________________________________________