(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 men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 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), and a future glorious inheritance (Rom. 8:17,23; James 2:5; Phil. 3:21).
Adore - to worship; to express reverence and homage.
The forms of adoration 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 and worship him. (See Dan. 3:5, 6.) The word
itself does not occur in Scripture.
Adrammelech - Adar the king. (1.) An idol; a form of
the sun-god worshipped by the inhabitants of Sepharvaim (2 Kings 17:31), and
brought by the Sepharvite colonists into Samaria. (2.) A son of Sennacherib,
king of Assyria (2 Kings 19:37; Isa. 37:38).
Adramyttium - a city of Asia Minor on the coast of
Mysia, which in early times was called AEolis. The ship in which Paul embarked
at Caesarea belonged to this city (Acts 27:2). He was conveyed in it only to
Myra, in Lycia, whence he sailed in an Alexandrian ship to Italy. It was a rare
thing for a ship to sail from any port of Palestine direct for Italy. It still
bears the name Adramyti, and is a place of some traffic.
Adria - (Acts 27:27; R.V., "the sea of Adria"), the
Adriatic Sea, including in Paul's time the whole of the Mediterranean lying
between Crete and Sicily. It is the modern Gulf of Venice, the Mare Superum_
of the Romans, as distinguished from the Mare Inferum_ or Tyrrhenian Sea.
Adriel - flock of God, the son of Barzillai, the
Meholathite, to whom Saul gave in marriage his daughter Merab (1 Sam. 18:19).
The five sons that sprang from this union were put to death by the Gibeonites (2
Sam. 21:8, 9. Here it is said that Michal "brought up" [R.V., "bare"] these five
sons, either that she treated them as if she had been their own mother, or that
for "Michal" we should read "Merab," as in 1 Sam. 18:19).
Adullam - 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 of Elah (q.v.), which was the scene of David's memorable victory over
Goliath (1 Sam. 17:2), and not far from Gath. It was one of the 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 of the scene of
David's triumph, and about 13 miles west from Bethlehem. At this place is a hill
some 500 feet high pierced with numerous caverns, in one of which David gathered
together "every one that was in distress, and every one that was in debt, and
every one that was discontented" (1 Sam. 22:2). Some of these caverns are large
enough to hold 200 or 300 men. According to tradition this cave was at Wady
Khureitun, between Bethlehem and the Dead Sea, but this view cannot be well
maintained.
Adullamite - an inhabitant of the city of Adullam
(Gen. 38:1, 12, 20).
Adultery - conjugal infidelity. An adulterer was a
man who had illicit intercourse with a married or a betrothed woman, and such a
woman was an adulteress. Intercourse between a married man and an unmarried
woman was fornication. Adultery was regarded as a great social wrong, as well as
a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be
tried by the ordeal of the "water of jealousy." There is, however, no recorded
instance of the application of this law. In subsequent times the Rabbis made
various regulations with the view of discovering the guilty party, and of
bringing about a divorce. It has been inferred from John 8:1-11 that this sin
became very common during the age preceding the destruction of Jerusalem.
Idolatry, covetousness, and apostasy are spoken of as adultery spiritually
(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.)
Adummim - the red ones, a place apparently on the
road between Jericho and Jerusalem, "on the south side of the torrent" Wady
Kelt, looking toward Gilgal, mentioned Josh. 15:7; 18:17. It was nearly half-way
between Jerusalem and Jericho, and now bears the name of Tal-at-ed-Dumm. It is
supposed to have been the place referred to in the parable of the Good Samaritan
(Luke 10:30-37). Recently a new carriage-road has been completed, and carriages
for the first time have come along this road from Jerusalem.
Adversary - (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 specially the devil (1 Pet.
5:8).
Advocate - (Gr. parakletos), one who pleads another's
cause, who helps another by defending or comforting him. It is a name given by
Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek
word is rendered "Comforter," q.v.). It is applied to Christ in 1 John 2:1,
where the same Greek word is rendered "Advocate," the rendering which it should
have in all the places where it occurs. Tertullus "the orator" (Acts 24:1) was a
Roman advocate whom the Jews employed to accuse Paul before Felix.
AEnon - springs, a place near Salim where John
baptized (John 3:23). It was probably near the upper source of the Wady Far'ah,
an open valley extending from Mount Ebal to the Jordan. It is full of springs. A
place has been found called 'Ainun, four miles north of the springs.
Affection - feeling or emotion. Mention is made of
"vile affections" (Rom. 1:26) and "inordinate affection" (Col. 3:5). Christians
are exhorted to set their affections on things above (Col. 3:2). There is a
distinction between natural and spiritual or gracious affections (Ezek. 33:32).
Affinity - relationship by alliance (2 Chr. 18:1) or
by marriage (1 Kings 3:1). Marriages are prohibited within certain degrees of
affinity, enumerated Lev. 18:6-17. Consanguinity is relationship by blood.
Afflictions - common to all (Job 5:7; 14:1; Ps.
34:19); are for the good of men (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 the
Lord's people (Ps. 94:12; Prov. 3:12). They are all directed by God (Lam. 3:33),
and will result in the everlasting good of his people (2 Cor. 4:16-18) in Christ
Jesus (Rom. 8:35-39).
Agabus - a "prophet," probably one of the seventy
disciples of Christ. He prophesied at Antioch of an approaching famine (Acts
11:27, 28). Many years afterwards he met Paul at Caesarea, and warned him of the
bonds and affliction that awaited him at Jerusalem should he persist in going
thither (Acts 21:10-12).
Agag - flame, the usual title of the Amalekite kings,
as "Pharaoh" was of the Egyptian. (1.) A king of the Amalekites referred to by
Balaam (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, in retributive justice (Judg.
1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num.
14:45).
Agagite - a name applied to Haman and also to his
father (Esther 3:1, 10; 8:3, 5). Probably it was equivalent to Amalekite.
Agate - (Heb. shebo), a precious stone in the
breast-plate of the high priest (Ex. 28:19; 39:12), the second in the third row.
This may be the agate properly so called, a semi-transparent crystallized
quartz, probably brought from Sheba, whence its name. In Isa. 54:12 and Ezek.
27:16, this word is the rendering of the Hebrew cadcod, which means "ruddy," and
denotes a variety of minutely crystalline silica more or less in bands of
different tints.
This word is from the Greek name of a stone found in the river Achates in
Sicily.
Age - used to denote the period of a man's life (Gen.
47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a
generation of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5,
21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing
to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The
aged 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).
Agee - fugitive, the father of Shammah, who was one
of David's mighty men (2 Sam. 23:11)
Agony - contest; wrestling; severe struggling with
pain and suffering. Anguish is the reflection on evil that is already past,
while agony is a struggle with evil at the time present. It is only used in the
New Testament by Luke (22:44) to describe our Lord's fearful struggle in
Gethsemane.
The verb from which the noun "agony" is derived is used to denote an earnest
endeavour or striving, as "Strive [agonize] to enter" (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; 2 Tim. 4:7, where the words "striveth," "labour," "conflict,"
"fight," are the renderings of the same Greek verb.
Agriculture - Tilling the ground (Gen. 2:15; 4:2, 3,
12) and rearing cattle were the chief employments in ancient times. The
Egyptians excelled in agriculture. And after the Israelites entered into the
possession of the Promised Land, their circumstances favoured in the highest
degree a remarkable development of this art. Agriculture became indeed the basis
of the Mosaic commonwealth.
The year in Palestine was divided into six agricultural periods:-
I. SOWING TIME. Tisri, latter half (beginning about the autumnal equinox.)
Marchesvan. Kisleu, former half. Early rain due = first showers of autumn.
II. UNRIPE TIME. Kisleu, latter half. Tebet. Sebat, former half.
III. COLD SEASON. Sebat, latter half. Adar. [Veadar.] Nisan, former half.
Latter rain due (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 vernal equinox. Barley
green. Passover.) Ijar. Sivan, former half., Wheat ripe. Pentecost.
V. SUMMER (total absence of rain) Sivan, latter half. Tammuz. Ab, former
half.
VI. SULTRY SEASON Ab, latter half. Elul. Tisri, former half., Ingathering of
fruits.
The six months from the middle of Tisri to the middle of Nisan were occupied
with the work of cultivation, and the rest of the year mainly with the gathering
in of the fruits. The extensive and easily-arranged system of irrigation from
the rills and streams from the mountains made the soil in every part of
Palestine richly productive (Ps. 1:3; 65:10; Prov. 21:1; Isa. 30:25; 32:2, 20;
Hos. 12:11), and the appliances of careful cultivation and of manure increased
its fertility to such an extent that in the days of Solomon, when there was an
abundant population, "20,000 measures of wheat year by year" were sent to Hiram
in exchange for timber (1 Kings 5:11), and in large quantities also wheat was
sent to the Tyrians for the merchandise in which they traded (Ezek. 27:17). The
wheat sometimes produced an hundredfold (Gen. 26:12; Matt. 13:23). Figs and
pomegranates were very plentiful (Num. 13:23), and the vine and the olive grew
luxuriantly and produced abundant fruit (Deut. 33:24).
Lest the productiveness of the soil should be exhausted, it was enjoined that
the whole land should rest every seventh year, when all agricultural labour
would entirely cease (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 or grapes, but he was not permitted
to carry away any (Deut. 23:24, 25; Matt. 12:1). The poor were permitted to
claim the corners of the fields and the gleanings. A forgotten sheaf in the
field was to 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 Assyria throw much
light on this subject, and on the general operations of agriculture. Ploughs of
a simple construction were known in the time of Moses (Deut. 22:10; comp. Job
1:14). They were very light, 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 be yoked together in the same
plough (Deut. 22:10). Men sometimes followed 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
the end, 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 the field (Matt.
13:3-8). The "harrow" mentioned in Job 39:10 was not used to cover the seeds,
but to break the clods, being little more than a thick block of wood. In highly
irrigated spots the seed was trampled in by cattle (Isa. 32:20); but doubtless
there was some kind of harrow also for covering in the seed scattered in the
furrows of the field.
The reaping of the corn was performed either by pulling it up by the roots,
or cutting it with a species of sickle, according to circumstances. The corn
when cut was generally put up in sheaves (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 the
threshing-floor or stored in barns (Matt. 6:26).
The process of threshing was performed generally by spreading the sheaves on
the threshing-floor and causing oxen and cattle to tread repeatedly over them
(Deut. 25:4; Isa. 28:28). On occasions flails or sticks were used for this
purpose (Ruth 2:17; Isa. 28:27). There was also a "threshing instrument" (Isa.
41:15; Amos 1:3) which was drawn over the corn. It was called by the Hebrews a
moreg, a threshing roller or sledge (2 Sam. 24:22; 1 Chr. 21:23; Isa. 3:15). It
was somewhat like the Roman tribulum, or threshing instrument.
When the grain was threshed, it was winnowed by being thrown up against the
wind (Jer. 4:11), and afterwards tossed with wooden scoops (Isa. 30:24). The
shovel and the fan for winnowing are mentioned in Ps. 35:5, Job 21:18, Isa.
17:13. The refuse of straw 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).
Agrippa I. - the grandson of Herod the Great, and son
of Aristobulus and Bernice. The Roman emperor Caligula made him governor first
of the territories of Philip, then of the tetrarchy of Lysanias, with the title
of king ("king Herod"), and finally of that of Antipas, who was banished, and of
Samaria and Judea. Thus he became ruler over the whole of Palestine. He was a
persecutor of the early Christians. He slew James, and imprisoned Peter (Acts
12:1-4). He died at Caesarea, being "eaten of worms" (Acts 12:23), A.D. 44.
(Comp. Josephus, Ant. xix. 8.)
Agrippa II. - son of the foregoing, was born at Rome,
A.D. 27. He was the brother of Bernice and Drusilla. The Emperor Claudius (A.D.
48) invested him with the office of superintendent of the Temple of Jerusalem,
and made him governor (A.D. 50) of Chalcis. He was afterwards raised to the rank
of king, and made governor over the tetrarchy of Philip and Lysanias (Acts
25:13; 26:2, 7). It was before him that Paul delivered (A.D. 59) his speech
recorded in Acts 26. His private life was very profligate. He died (the last of
his race) at Rome, at the age of about seventy years, A.D. 100.
Ague - the translation in Lev. 26:16 (R.V., "fever")
of the Hebrew word kaddah'ath, meaning "kindling", i.e., an inflammatory or
burning fever. In Deut. 28:22 the word is rendered "fever."
Agur - gatherer; the collector, mentioned as author
of the sayings in Prov. 30. Nothing is known of him beyond what is there
recorded.
Ah! - an exclamation of sorrow or regret (Ps. 35:25;
Isa. 1:4, 24; Jer. 1:6; 22:18; Mark 15:29).
Aha! - 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.
Ahab - father's brother. (1.) The son of Omri, whom
he succeeded as the seventh king of Israel. His history is recorded in 1 Kings
16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over
him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He
was severely admonished by Elijah (q.v.) for his wickedness. His anger was on
this account kindled against the prophet, and he sought to kill him. He
undertook three campaigns against Ben-hadad II., king of Damascus. In the first
two, which were defensive, he gained a complete victory over Ben-hadad, who fell
into his hands, and was afterwards released on the condition of his restoring
all the cities of Israel he then held, and granting certain other concessions to
Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3)
with Ben-hadad by assaulting the city of Ramoth-gilead, although the prophet
Micaiah warned him that he would not succeed, and that the 400 false prophets
who encouraged him were only leading him to his ruin. Micaiah was imprisoned for
thus venturing to dissuade Ahab from his purpose. Ahab went into the battle
disguised, that he might if possible escape the notice of his enemies; but an
arrow from a bow "drawn at a venture" pierced him, and though stayed up in his
chariot for a time he died towards evening, and Elijah's prophecy (1 Kings
21:19) was fulfilled. He reigned twenty-three years. Because of his idolatry,
lust, and covetousness, Ahab is referred to as pre-eminently the type of a
wicked king (2 Kings 8:18; 2 Chr. 22:3; Micah 6:16).
(2.) A false prophet referred to by Jeremiah (Jer. 29:21), of whom nothing
further is known.
Ahasuerus - There are three kings designated by this
name in Scripture. (1.) The father of Darius the Mede, mentioned in Dan. 9:1.
This was probably 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 of profane
history, the son and successor of Cyrus (B.C. 529).
(3.) The son of Darius Hystaspes, the king named in the Book of Esther. He
ruled over the kingdoms of Persia, Media, and Babylonia, "from India to
Ethiopia." This was in all probability the Xerxes of profane history, who
succeeded his father Darius (B.C. 485). In the LXX. version of the Book of
Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years
(B.C. 486-465). He invaded Greece with an army, it is said, of more than
2,000,000 soldiers, only 5,000 of whom returned with him. Leonidas, with his
famous 300, arrested his progress at the Pass of Thermopylae, and then he was
defeated disastrously by Themistocles at Salamis. It was after his return from
this invasion that Esther was chosen as his queen.
Ahava - water, the river (Ezra 8:21) by the banks of
which the Jewish exiles assembled under Ezra when about to return to Jerusalem
from Babylon. In all probability this was one of the streams of Mesopotamia
which flowed into the Euphrates somewhere in the north-west of Babylonia. It
has, however, been supposed to be the name of a place (Ezra 8:15) now called
Hit, on the Euphrates, east of Damascus.
Ahaz - 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 wickedness and idolatry.
Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he
appealed for help against Rezin, king of Damascus, and Pekah, king of Israel,
who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great
injury of his kingdom and his own humilating subjection to the Assyrians (2
Kings 16:7, 9; 15:29). He also introduced among his people many heathen and
idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of
thirty-five years, after reigning sixteen years (B.C. 740-724), and was
succeeded by his son Hezekiah. Because of his wickedness he was "not brought
into the sepulchre of the kings."
Ahaziah - held by Jehovah. (1.) The son and successor
of Ahab. He followed the counsels of his mother Jezebel, and imitated in
wickedness the ways of his father. In his reign the Moabites revolted from under
his authority (2 Kings 3:5-7). He united with Jehoshaphat in an attempt to
revive maritime trade by the Red Sea, which proved a failure (2 Chr. 20:35-37).
His messengers, sent to consult the god of Ekron regarding his recovery from the
effects of a fall from the roof-gallery of his palace, were met on the way by
Elijah, who sent them back to tell the king that he would never 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 was disastrous (2 Kings 8:24-29; 9:29). He joined his
uncle Jehoram, king of Israel, in an expedition against Hazael, king of
Damascus; but was wounded at the pass of Gur when attempting to escape, and had
strength only to reach Megiddo, where he died (2 Kings 9:22-28). He reigned only
one year.
Ahiam - mother's brother, one of David's thirty
heroes (2 Sam. 23:33; 1 Chr. 11:35).
Ahiezer - brother of help; i.e., "helpful." (1.) The
chief of the tribe of Dan at the time of the Exodus (Num. 1:12; 2:25; 10:25).
(2.) The chief of the Benjamite slingers that repaired to David at Ziklag (1
Chr. 12:3).
Ahihud - brother (i.e., "friend") of union. (1.) A
son of Bela, the son of Benjamin (1 Chr. 8:7).
(2.) Name different in Hebrew, meaning brother of Judah. Chief of the tribe
of Asher; one of those appointed by Moses to superintend the division of Canaan
among the tribe (Num. 34:27).
Ahijah - brother (i.e., "friend") of Jehovah. (1.)
One of the sons of Bela (1 Chr. 8:7, R.V.). In A.V. called "Ahiah."
(2.) One of the five sons of Jerahmeel, who was great-grandson of Judah (1
Chr. 2:25).
(3.) Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; the same probably as
Ahimelech, who was high priest at Nob in the reign of Saul (1 Sam. 22:11). Some,
however, suppose that Ahimelech was the brother of Ahijah, and that they both
officiated 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); called also 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 of his remarkable prophecies, 1
Kings 11:31-39, announcing the rending of the ten tribes from Solomon; and 1
Kings 14:6-16, delivered to Jeroboam's wife, foretelling the death of Abijah the
king's son, the destruction of Jeroboam's house, and the captivity of Israel
"beyond the river." Jeroboam bears testimony to the high esteem in which he was
held as a prophet of God (1 Kings 14:2,3).
Ahikam - brother of support = helper, one of the five
whom Josiah sent to consult the prophetess Huldah in connection with the
discovery of the book of the law (2 Kings 22:12-14; 2 Chr. 34:20). He was the
son of Shaphan, the royal secretary, and the father of Gedaliah, governor of
Judea after the destruction of Jerusalem by the Babylonians (2 Kings 25:22; Jer.
40:5-16; 43:6). On one occasion 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 people Jeremiah's roll.
Ahimaaz - brother of anger = irascible. (1.) The
father Ahinoam, the wife of 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 he remained faithful to David, and
was of service to him in conveying to him tidings of the proceedings of Absalom
in Jerusalem (2 Sam. 15:24-37; 17:15-21). He was swift of foot, and was the
first to carry to David tidings of the defeat of Absalom, although he refrained,
from delicacy of feeling, from telling him of his death (2 Sam. 18:19-33).
Ahiman - brother of a gift = liberal. (1.) One of the
three giant Anakim brothers whom Caleb and the spies saw in Mount Hebron (Num.
13:22) when they went in to explore the land. They were afterwards 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).
Ahimelech - brother of the king, the son of Ahitub
and father of Abiathar (1 Sam. 22:20-23). He descended from Eli in the line of
Ithamar. In 1 Chr. 18:16 he is called Abimelech, and is probably the same as
Ahiah (1 Sam. 14:3, 18). He was the twelfth high priest, and officiated at Nob,
where he was visited by David (to whom and his companions he gave five loaves of
the showbread) when he fled from Saul (1 Sam. 21:1-9). He was summoned into
Saul's presence, and accused, on the information of Doeg the Edomite, of
disloyalty because of his kindness to David; whereupon the king commanded that
he, with the other priests who stood beside him (86 in all), should be put to
death. This sentence was carried into execution by Doeg in the most cruel manner
(1 Sam. 22:9-23). Possibly Abiathar had a son also called Ahimelech, or the two
names, as some think, may have been accidentally transposed in 2 Sam. 8:17; 1
Chr. 18:16, marg.; 24:3, 6, 31.
Ahinadab - brother of liberality = liberal, one of
the twelve commissariat officers appointed by Solomon in so many districts of
his kingdom to raise supplies by monthly rotation for his household. He was
appointed to the district of Mahanaim (1 Kings 4:14), east of Jordan.
Ahinoam - brother of pleasantness = pleasant. (1.)
The daughter of Ahimaaz, 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.)
Ahio - 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 by the side of
the ark, he walked before it guiding the oxen which drew the cart on which it
was carried, after having brought it from his father's house in Gibeah (1 Chr.
13:7; 2 Sam. 6:3, 4).
Ahira - brother of evil = unlucky, or my brother is
friend, chief of the tribe of Naphtali at the Exodus (Num. 1:15; 2:29).
Ahishar - brother of song = singer, the officer who
was "over the household" of Solomon (1 Kings 4:6).
Ahithophel - brother of insipidity or impiety, a man
greatly renowned for his sagacity among the Jews. At the time of Absalom's
revolt he deserted David (Ps. 41:9; 55:12-14) and espoused the cause of Absalom
(2 Sam. 15:12). David sent his old friend Hushai back to Absalom, in order that
he might counteract the counsel of Ahithophel (2 Sam. 15:31-37). This end was so
far gained that Ahithophel saw he had no longer any influence, and accordingly
he at once left the camp of Absalom and returned to Giloh, his native place,
where, after arranging his wordly affairs, he hanged himself, and was buried in
the sepulchre of his fathers (2 Sam. 17:1-23). He was the type of Judas (Ps.
41:9).
Ahitub - brother of goodness = good. (1.) The son of
Phinehas. On the death of his grandfather Eli he succeeded to the office of high
priest, and was himself succeeded by his son Ahijah (1 Sam. 14:3; 22:9, 11, 12,
20).
(2.) The father of Zadok, who was made high priest by Saul after the
extermination of the family of Ahimelech (1 Chr. 6:7, 8; 2 Sam. 8:17).
Ahlab - fatness, a town of Asher lying within the
unconquered Phoenician border (Judg. 1:31), north-west of the Sea of Galilee;
commonly identified with Giscala, now el-Jish.
Ahoah - 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).
His descendants were called Ahohites (2 Sam. 23:9, 28).
Ahohite - 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
(2 Sam. 23:28; 1 Chr. 11:29), from their descent from Ahoah.
Aholah - she has her own tent, a name used by Ezekiel
(23:4, 5, 36, 44) as a symbol of the idolatry of the kingdom of Israel. This
kingdom is described as a lewdwoman, an adulteress, given up to the abominations
and idolatries of the Egyptians and Assyrians. Because of her crimes, she was
carried away captive, and ceased to be a kingdom. (Comp. Ps. 78:67-69; 1 Kings
12:25-33; 2 Chr. 11:13-16.)
Aholiab - tent of the father, an artist of the tribe
of Dan, appointed to the work of preparing materials for the tabernacle (Ex.
31:6; 35:34; 36:1, 2; 38:23).
Aholibah - my tent is in her, the name of an
imaginary harlot, applied symbolically to Jerusalem, because she had abandoned
the worship of the true God and given herself up to the idolatries of foreign
nations. (Ezek. 23:4, 11, 22, 36, 44).
Aholibamah - tent of the height, the name given to
Judith, the daughter of Beeri = Anah (Gen. 26:34; 36:2), when she became the
wife of Esau. A district among the mountains of Edom, probably near Mount Hor,
was called after her name, or it may be that she received her name from the
district. From her descended three tribes of Edomites, founded by her three
sons.
Ai - 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,
and afterwards of his victory. It was the second Canaanite city taken by Israel
(Josh. 7:2-5; 8:1-29). It lay rebuilt and inhibited by the Benjamites (Ezra
2:28; Neh. 7:32; 11:31). It lay to the east of Bethel, "beside Beth-aven." The
spot which is most probably the site of this ancient city is Haiyan, 2 miles
east from Bethel. It lay up the Wady Suweinit, a steep, rugged valley, extending
from the Jordan valley to Bethel.
(2.) A city in the Ammonite territory (Jer. 49:3). Some have thought that the
proper reading of the word is Ar (Isa. 15:1).
Aijeleth Shahar - hind of the dawn, a name found in
the title of Ps. 22. It is probably the name of some song or tune to the measure
of which the psalm was to be chanted. Some, however, understand by the name some
instrument of music, or an allegorical allusion to the subject of the psalm.
Air - the atmosphere, as opposed to the higher
regions of the sky (1 Thess. 4:17; Rev. 9:2; 16:17). This word occurs once as
the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the
rendering of shamaiyim, usually translated "heavens."
The expression "to speak into the air" (1 Cor. 14:9) is a proverb denoting to
speak in vain, as to "beat the air" (1 Cor. 9:26) denotes to labour in vain.
Ajalon - and Aij'alon, place of deer. (1.) A town and
valley originally assigned to the tribe of Dan, from which, however, they could
not drive the Amorites (Judg. 1:35). It was one of the Levitical cities given to
the Kohathites (1 Chr. 6:69). It was not far from Beth-shemesh (2 Chr. 28:18).
It was the boundary between the kingdoms of Judah and Israel, and is frequently
mentioned in Jewish history (2 Chr. 11:10; 1 Sam. 14:31; 1 Chr. 8:13). With
reference to the valley named after the town, Joshua uttered the celebrated
command, "Sun, stand thou still on Gibeon; and thou, Moon, in the valley of
Ajalon" (Josh. 10:12). It has been identified as the modern Yalo, at the foot of
the Beth-horon pass (q.v.). In the Tell Amarna letters Adoni-zedek (q.v.) speaks
of the destruction of the "city of Ajalon" by the invaders, and describes
himself as "afflicted, greatly afflicted" by the calamities that had come on the
land, urging the king of Egypt to hasten to his help.
(2.) A city in the tribe of Zebulun (Judg. 12:12), the modern Jalun, three
miles north of Cabul.
Akkub - (another form of Jacob). (1.) The head of one
of the families of Nethinim (Ezra 2:45).
(2.) A Levite who kept the gate of the temple after the return from Babylon
(1 Chr. 9:17; Ezra 2:42; Neh. 7:45).
(3.) A descendant of David (1 Chr. 3:24).
Akrabbim - scorpions, probably the general name given
to the ridge containing the pass between the south of the Dead Sea and Zin,
es-Sufah, by which there is an ascent to the level of the land of Palestine.
Scorpions are said to abound in this whole district, and hence the name (Num.
34:4). It is called "Maaleh-acrabbim" in Josh. 15:3, and "the ascent of
Akrabbim" in Num. 34:4.
Alabaster - occurs only in the New Testament in
connection with the box of "ointment of spikenard very precious," with the
contents of which a woman anointed the head of Jesus as he sat at supper in the
house of Simon the leper (Matt. 26:7; Mark 14:3; Luke 7:37). These boxes were
made from a stone found near Alabastron in Egypt, and from this circumstance the
Greeks gave them the name of the city where they were made. The name was then
given to the stone of which they were made; and finally to all perfume vessels,
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 stone resembles marble, but is softer in its texture, and hence
very easily wrought into boxes. Mark says (14:5) that this box of ointment was
worth more than 300 pence, i.e., denarii, each of the value of sevenpence
halfpenny of our money, and therefore worth about 10 pounds. But if we take the
denarius as the day's wage of a labourer (Matt. 20:2), say two shillings of our
money, then the whole would be worth about 30 pounds, so costly was Mary's
offering.
Alamoth - virgins, a musical term (1 Chr. 15:20),
denoting that the psalm which bears this inscription (Ps. 46) was to be sung by
soprano or female voices.
Alarm - a particular quivering sound of the silver
trumpets to give warning 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).
Alemeth - covering. (1.) One of the nine sons of
Becher, the son of Benjamin (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 also Almon (Josh.
21:18), now Almit, a mile north-east of the ancient Anathoth.
Alexander - man-defender. (1.) A relative of Annas
the high priest, present when Peter and John were examined before the Sanhedrim
(Acts 4:6).
(2.) A man whose father, Simon the Cyrenian, bore the cross of Christ (Mark
15:21).
(3.) A Jew of Ephesus who took a prominent part in the uproar raised there by
the preaching of Paul (Acts 19:33). The Jews put him forward to plead their
cause before the mob. It was probably intended that he should show that he and
the other Jews had no sympathy with Paul any more than the Ephesians had. It is
possible that this man was the same as the following.
(4.) A coppersmith who, with Hymenaeus and others, promulgated certain
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).
Alexander the Great - the king of Macedonia, the
great conqueror; probably represented in Daniel by the "belly of brass" (Dan.
2:32), and the leopard and the he-goat (7:6; 11:3,4). He succeeded his father
Philip, and died at the age of thirty-two from the effects of intemperance, B.C.
323. His empire was divided among his four generals.
Alexandria - the ancient metropolis of Lower Egypt,
so called from its founder, Alexander the Great (about B.C. 333). It was for a
long period the greatest of existing cities, for both Nineveh and Babylon had
been destroyed, and Rome had not yet risen to greatness. It was the residence of
the kings of Egypt for 200 years. It is not mentioned in the Old Testament, and
only incidentally in the New. Apollos, eloquent and mighty in the Scriptures,
was a native of this city (Acts 18:24). Many Jews from Alexandria were in
Jerusalem, where they had a synagogue (Acts 6:9), at the time of Stephen's
martyrdom. At one time it is said that as many as 10,000 Jews resided in this
city. It possessed a famous library of 700,000 volumes, which was burned by the
Saracens (A.D. 642). It was here that the Hebrew Bible was translated into
Greek. This is called the Septuagint version, from the tradition that seventy
learned men were engaged in executing it. It was, however, not all translated at
one time. It was begun B.C. 280, and finished about B.C. 200 or 150. (See VERSION.)
Algum - (2 Chr. 2:8; 9:10,11), the same as almug (1
Kings 10:11).
Alien - a foreigner, or person born in another
country, and therefore not entitled to the rights and privileges of the country
where he resides. Among the Hebrews there were two classes of aliens.
(1.) Those who were strangers generally, and who owned no landed property.
(2.) Strangers dwelling in another country without being naturalized (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 the congregation of the Lord by
submitting to circumcision and abandoning idolatry (Deut. 23:3-8).
This term is used (Eph. 2:12) to denote persons who have no interest in
Christ.
Allegory - used only in Gal. 4:24, where the apostle
refers to the history of Isaac the free-born, and Ishmael the slave-born, and
makes use of it allegorically.
Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an
allegorical narrative. In the eightieth Psalm there is a beautiful allegory:
"Thou broughtest a vine out of Egypt," etc. In Eccl. 12:2-6, there is a striking
allegorical description of old age.
Alleluia - 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.).
Alliance - a treaty between nations, or between
individuals, for their mutual advantage.
Abraham formed an alliance with some of the Canaanitish princes (Gen. 14:13),
also with Abimelech (21:22-32). Joshua and the elders of Israel entered into an
alliance with the Gibeonites (Josh. 9:3-27). When the Israelites entered
Palestine they were forbidden to enter into alliances with the inhabitants of
the country (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 (Amos 1:9). He also appears to have entered
into an alliance with Pharaoh (1 Kings 10:28, 29).
In the subsequent history of the kingdoms of Judah and Israel various
alliances were formed between them and also with neighbouring nations at
different times.
From patriarchal times a covenant of alliance was sealed by the blood of some
sacrificial victim. The animal sacrificed was cut in two (except birds), and
between these two parts the persons contracting the alliance passed (Gen.
15:10). There are frequent allusions to this practice (Jer. 34:18). Such
alliances were called "covenants of salt" (Num. 18:19; 2 Chr. 13:5), salt being
the symbol of perpetuity. A pillar was set up as a memorial of the alliance
between Laban and Jacob (Gen. 31:52). The Jews throughout their whole history
attached great importance to fidelity to their engagements. Divine wrath fell
upon the violators of them (Josh. 9:18; 2 Sam. 21:1, 2; Ezek. 17:16).
Allon - oak. (1.) The expression in the Authorized
Version of Josh. 19:33, "from Allon to Zaanannim," is more correctly rendered in
the Revised Version, "from the oak in Zaanannim." The word denotes some
remarkable tree which stood near Zaanannim, and which served as a landmark.
(2.) The son of Jedaiah, of the family of the Simeonites, who expelled the
Hamites from the valley of Gedor (1 Chr. 4:37).
Allon-bachuth - oak of weeping, a tree near Bethel,
at the spot where Deborah, Rebekah's nurse, was buried (Gen. 35:8). Large trees,
from their rarity in the plains of Palestine, were frequently designated as
landmarks. This particular tree was probably the same as the "palm tree of
Deborah" (Judg. 4:5).
Almodad - immeasurable, the first named of the sons
of Joktan (Gen. 10:26), the founder of an Arabian tribe.
Almon - hidden, one of the sacerdotal cities of
Benjamin (Josh. 21:18), called also Alemeth (1 Chr. 6:60).
Almond - a native of Syria and Palestine. In form,
blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale
pink colour, and appear before its leaves. Its Hebrew name, shaked,
signifying "wakeful, hastening," is given to it on account of its putting forth
its blossoms so early, generally in February, and sometimes even in January. In
Eccl. 12:5, it is referred to as illustrative, probably, of the haste with which
old age comes. There are others, however, who still contend for the old
interpretation here. "The almond tree bears its blossoms in the midst of winter,
on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the
beginning) seem at the time of their fall exactly like white snow-flakes. In
this way the almond blossom is a very fitting symbol of old age, with its
silvery hair and its wintry, dry, barren, unfruitful condition." In Jer. 1:11 "I
see a rod of an almond tree [shaked]...for I will hasten [shaked] my word to
perform it" the word is used as an emblem of promptitude. Jacob desired his sons
(Gen. 43:11) to take with them into Egypt of the best fruits of the land,
almonds, etc., as a present to Joseph, probably because this tree was not a
native of Egypt. Aaron's rod yielded almonds (Num. 17:8; Heb. 9:4). Moses was
directed to make certain parts of the candlestick for the ark of carved work
"like unto almonds" (Ex. 25:33, 34). The Hebrew word luz, translated
"hazel" in the Authorized Version (Gen. 30:37), is rendered in the Revised
Version "almond." It is probable that luz denotes the wild almond, while
shaked denotes the cultivated variety.
Alms - Not found in the Old Testament, but repeatedly
in the New. The Mosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote a
spirit of charity, and to prevent the occurrence of destitution among 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 also naturally foster the same benevolent
spirit.
In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The
Pharisees were very ostentatious in their almsgivings (Matt. 6:2). The spirit by
which the Christian ought to be actuated in this duty is set forth in 1 John
3:17. A regard to the 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 which was not
neglected by the early Christians (Luke 14:13; Acts 20:35; Gal. 2:10; Rom.
15:25-27; 1 Cor. 16:1-4). They cared not only for the poor among themselves, but
contributed also to the necessities of those at a distance (Acts 11:29; 24:17; 2
Cor. 9:12). Our Lord and his attendants showed an example also in this (John
13:29).
In modern times the "poor-laws" have introduced an element which modifies
considerably the form in which we may discharge this Christian duty.
Almug - (1 Kings 10:11, 12) = algum (2 Chr. 2:8;
9:10, 11), in the Hebrew occurring only in the plural almuggim
(indicating that the wood was brought in planks), the name of a wood brought
from Ophir to be used in the building of the temple, and for other purposes.
Some suppose it to have been the white sandal-wood of India, the Santalum album
of botanists, a native of the mountainous parts of the Malabar coasts. It is a
fragrant wood, and is used in China for incense in idol-worship. Others, with
some probability, think that it was the Indian red sandal-wood, the pterocarpus
santalinus, a heavy, fine-grained wood, the Sanscrit name of which is valguka.
It is found on the Coromandel coast and in Ceylon.
Aloes - (Heb. 'ahalim), a fragrant wood (Num. 24:6;
Ps. 45:8; Prov. 7:17; Cant. 4:14), the Aquilaria agallochum of botanists, or, as
some suppose, the costly gum or perfume extracted from the wood. It is found in
China, Siam, and Northern India, and grows to the height sometimes of 120 feet.
This species is of great rarity even in India. There is another and more common
species, called by Indians aghil, whence Europeans have given it the name of
Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians for embalming
dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of
Christ (John 19:39); but whether this was the same as that mentioned elsewhere
is uncertain.
The bitter aloes of the apothecary is the dried juice of the leaves Aloe
vulgaris.
Alphaeus - (1.) The father of James the Less, the
apostle and writer of the epistle (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13),
and the husband of Mary (John 19:25). The Hebrew form of this name is Cleopas,
or Clopas (q.v.).
(2.) The father of Levi, or Matthew (Mark 2:14).
Altar - (Heb. mizbe'ah, from a word meaning "to
slay"), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which
sacrifices were offered. Altars were generally erected in conspicuous places
(Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used
in Heb. 13:10 for the sacrifice offered upon it--the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the
inscription, "To the unknown God" (Acts 17:23), or rather "to an [i.e., some]
unknown God." The reason for this inscription cannot now be accurately
determined. It afforded the apostle the occasion of proclaiming the gospel to
the "men of Athens."
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 were erected.
(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 in breadth, and 3 cubits in height. It
was made of shittim wood, and was overlaid with plates of brass. Its corners
were ornamented with "horns" (Ex. 29:12; Lev. 4:18).
In Ex. 27:3 the various utensils appertaining to the altar are enumerated.
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 of brass, covering a structure of
stone or earth. This altar was renewed by Asa (2 Chr. 15:8). It was removed by
Ahaz (2 Kings 16:14), and "cleansed" by Hezekiah, in the latter part of whose
reign it was rebuilt. It was finally broken up and carried away by 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 of burnt offering was taken away.
Again the altar was erected by Herod, and remained in its place till the
destruction of Jerusalem by the Romans (70 A.D.).
The fire on the altar was not permitted to go out (Lev. 6:9).
In the Mosque of Omar, immediately underneath the great dome, which occupies
the site of the old temple, there is a rough projection of the natural rock, of
about 60 feet in its extreme length, and 50 in its greatest breadth, and in its
highest part about 4 feet above the general pavement. This rock seems to have
been left intact when Solomon's temple was built. It was in all probability the
site of the altar of burnt offering. Underneath this rock is a cave, which may
probably have been the granary of Araunah's threshing-floor (1 Chr. 21:22).
(2.) The altar of incense (Ex. 30:1-10), called also "the golden altar"
(39:38; Num. 4:11), stood in the holy place "before the vail that is by the ark
of the testimony." On this altar sweet spices were continually burned with fire
taken from the brazen altar. The morning and the evening services were commenced
by the high priest offering incense on this altar. The burning of the 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 wood overlaid with gold
(Ex. 37:25, 26). It was 1 cubit in length and breadth, and 2 cubits in height.
In Solomon's temple the altar was similar in size, but was made of 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 restored by Judas Maccabaeus (1
Macc. 1:23; 4:49). Among the trophies carried away by Titus on the destruction
of Jerusalem the altar of incense is not found, nor is any mention made of it in
Heb. 9. It was at this altar Zacharias ministered when an angel appeared to him
(Luke 1:11). It is the only altar which appears in the heavenly temple (Isa.
6:6; Rev. 8:3,4).
Altaschith - destroy not, the title of Ps. 57, 58,
59, and 75. It was probably the name of some song to the melody of which these
psalms were to be chanted.
Alush - one of the places, the last before Rephidim,
at which the Hebrews rested on their way to Sinai (Num. 33:13, 14). It was
probably situated on the shore of the Red Sea.
Amalek - 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 the descendants of Esau
had seized.
Amalekite - a tribe that dwelt in Arabia Petraea,
between the Dead Sea and the Red Sea. They were not the descendants of Amalek,
the son of Eliphaz, for they existed in the days of Abraham (Gen. 14:7). They
were probably a tribe that migrated from the shores of the Persian Gulf and
settled in Arabia. "They dwelt in the land of the 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 marched through their
territory (Deut. 25:18), attacking them at Rephidim (Ex. 17:8-13; comp. Deut.
25:17; 1 Sam. 15:2). They afterwards attacked the Israelites at Hormah (Num.
14:45). We read of them subsequently as in league with the Moabites (Judg. 3:13)
and the Midianites (Judg. 6:3). Saul finally desolated their territory and
destroyed their power (1 Sam. 14:48; 15:3), and David recovered booty from them
(1 Sam. 30:18-20). In the Babylonian inscriptions they are called Sute, in those
of Egypt Sittiu, and the Amarna tablets include them under the general name of
Khabbati, or "plunderers."
Amana - perennial. (1.) The Hebrew margin of 2 Kings
5:12 gives this as another reading of Abana (q.v.), a stream near Damascus.
(2.) A mountain (Cant. 4:8), probably the southern summit of Anti-Libanus, at
the base of which are the sources of the Abana.
Amariah - 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 priests of 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 reformation under
Jehoshaphat (2 Chr. 19:11); probably the same as mentioned in 1 Chr. 6:9.
(4.) 1 Chr. 6:11; Ezra 7:3. (5.) One of the high priests in the time of
Hezekiah (2 Chr. 31:15). (6.) Zeph. 1:1. (7.) Neh. 11:4. (8.) Neh. 10:3. (9.)
Ezra 10:42.
Amasa - 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 the
army in room of his cousin Joab (2 Sam. 19:13), who afterwards treacherously 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 the reign of
Ahaz.
Amasai - burdensome. (1.) A Levite, son of Elkanah,
of the ancestry of Samuel (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 with blowing 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 took a prominent
part at the instance of Hezekiah in the cleansing of the temple (2 Chr. 29:12).
Amashai - the son of Azareel, appointed by Nehemiah
to reside at Jerusalem and do the work of the temple (Neh. 11:13).
Amasiah - burden of (i.e., "sustained by") Jehovah,
the "son of Zichri, who willingly offered himself unto the Lord," a captain over
thousands under Jehoshaphat (2 Chr. 17:16; comp. Judg. 5:9).
Amaziah - strengthened by Jehovah. (1.) A Levite, son
of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).
(2.) The son and successor of Joash, and eighth king of the separate kingdom
of Judah (2 Kings 14:1-4). He began his reign by 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 Israelite soldiers, which he did in his attempt to bring the Edomites
again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of
the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much
to their annoyance. His obedience to this command was followed by a decisive
victory over the Edomites (2 Chr. 25:14-16). Amaziah began to worship some of
the idols he took from the Edomites, and this was his ruin, for he was
vanquished by Joash, king of Israel, whom he challenged to battle. The disaster
he thus brought upon Judah by his infatuation in proclaiming war against Israel
probably occasioned the conspiracy by which he lost his life (2 Kings 14:8-14,
19). He was slain at Lachish, whither he had fled, and his body was brought upon
horses to Jerusalem, where it was buried 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 the time of
Hezekiah (1 Chr. 4:34).
Ambassador - In the Old Testament the Hebrew word
tsir, meaning "one who goes on 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 of
melits, 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 who are appointed by God to declare his
will (2 Cor. 5:20; Eph. 6:20).
The Hebrews on various occasions and for various purposes had recourse to the
services of ambassadors, e.g., to contract alliances (Josh. 9:4), to solicit
favours (Num. 20:14), to remonstrate when wrong was done (Judg. 11:12), to
condole with a young king on the death of his father (2 Sam. 10:2), and to
congratulate a king on his accession to the throne (1 Kings 5:1).
To do injury to an ambassador was to insult the king who sent him (2 Sam.
10:5).