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 the fulfilment of them. It is used in token of being bound by an oath (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 audience to 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).
Amethyst - 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 power
of dispelling drunkenness in all who wore or touched it, and hence its Greek
name formed from a_, "privative," and _methuo, "to get drunk." Its Jewish
name, ahlamah', was derived by the rabbins from the Hebrew word
halam, "to dream," from its supposed power of causing the wearer to
dream.
It is a pale-blue crystallized quartz, varying to a dark purple blue. It is
found in Persia and India, also in different parts of Europe.
Amittai - true, the father of Jonah the prophet, a
native of Gath-hepher (2 Kings 14:25; Jonah 1:1).
Ammah - a cubit, the name of a hill which Joab and
Abishai reached as the sun went down, when they were in pursuit of Abner (2 Sam.
2:24). It lay to the east of Gibeon.
Ammi - 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).
Ammiel - people of God. (1.) One of the twelve spies
sent by Moses to search the land of Canaan (Num. 13:12). He was one of the ten
who perished by the plague for their unfavourable report (Num. 14:37).
(2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2
Sam. 9:4, 5; 17:27).
(3.) The father of Bathsheba, the wife of Uriah, and afterwards of 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).
Ammihud - people of glory; i.e., "renowned." (1.) The
father of the Ephraimite 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 fled after the
murder of Amnon (2 Sam. 13:37).
(5.) The son of Omri, and the father of Uthai (1 Chr. 9:4).
Amminadab - kindred of the prince. (1.) The father of
Nahshon, who was chief of the tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14).
His daughter 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).
Amminadib - a person mentioned in Cant. 6:12, whose
chariots were famed for their swiftness. It is rendered in the margin "my
willing people," and in the Revised Version "my princely people."
Ammishaddai - people of the Almighty, the father of
Ahiezer, who was chief of the Danites at the time of the Exodus (Num. 1:12;
2:25). This is one of the few names compounded with the name of God, Shaddai,
"Almighty."
Ammizabad - people of the giver, the son of Benaiah,
who was the third and chief captain of the host under David (1 Chr. 27:6).
Ammon - 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).
Ammonite - 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 history till they are lost sight of (Judg. 5:2), this tribe is closely
associated 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 more settled. They inhabited the country east of the Jordan and
north of Moab and the Dead Sea, from which they had expelled the Zamzummims or
Zuzims (Deut. 2:20; Gen. 14:5). They are known as the Beni-ammi (Gen. 19:38),
Ammi or Ammon being worshipped as their chief god. They were of Semitic origin,
and closely related to the Hebrews in blood and language. They showed no
kindness to the Israelites when passing through their territory, and therefore
they were prohibited from "entering the congregation of the Lord to the tenth
generation" (Deut. 23:3). They afterwards became hostile to Israel (Judg. 3:13).
Jephthah waged war against them, and "took twenty cities with a very great
slaughter" (Judg. 11:33). They were again signally defeated by Saul (1 Sam.
11:11). David also defeated them and their allies the Syrians (2 Sam. 10:6-14),
and took their chief city, Rabbah, with much spoil (2 Sam. 10:14; 12:26-31). The
subsequent 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 was Naamah, an Ammonite. She was the
mother of Rehoboam (1 Kings 14:31; 2 Chr. 12:13).
The prophets predicted fearful judgments against the Ammonites because 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 or Milcom, at whose
altar they offered human sacrifices (1 Kings 11:5, 7). The high places built for
this idol by Solomon, at the instigation of his Ammonitish wives, were not
destroyed till the time of Josiah (2 Kings 23:13).
Amnon - faithful. (1.) One of the sons of Shammai, of
the children of Ezra (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 great crime in the matter of Tamar
(2 Sam. 13:28, 29).
Amon - builder. (1.) The governor of Samaria in the
time of Ahab. The prophet Micaiah was committed to his custody (1 Kings 22:26; 2
Chr. 18:25).
(2.) The son of Manasseh, and fourteenth king of Judah. He restored idolatry,
and set up the images which his father had cast down. Zephaniah (1:4; 3:4, 11)
refers to the moral depravity prevailing in this king's reign.
He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his own servants,
who conspired against him.
(3.) An Egyptian god, usually depicted with a human body and the head of a
ram, referred to in Jer. 46:25, where the word "multitudes" in the Authorized
Version is more appropriately rendered "Amon" in the Revised Version. In Nah.
3:8 the expression "populous No" of the Authorized version is rendered in the
Revised Version "No-amon." Amon is identified with Ra, the sun-god of
Heliopolis.
(4.) Neh. 7:59.
Amorites - highlanders, or hillmen, the name given to
the descendants of one of the sons of Canaan (Gen. 14:7), called Amurra or
Amurri in the Assyrian and Egyptian inscriptions. On the early Babylonian
monuments all Syria, including Palestine, is known as "the land of the
Amorites." The southern slopes of the mountains of Judea are called the "mount
of the Amorites" (Deut. 1:7, 19, 20). They seem to have originally occupied the
land stretching from 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 all Bashan" (Deut.
3:10), with the Jordan valley on the east of the river (4:49), the land of the
"two kings of the Amorites," Sihon and Og (Deut. 31:4; Josh. 2:10; 9:10). The
five kings of the Amorites were defeated with great slaughter by Joshua (10:10).
They were again defeated at the waters of Merom by Joshua, who smote them till
there were none remaining (Josh. 11:8). It is mentioned as a surprising
circumstance that in the days of Samuel there was peace between them and the
Israelites (1 Sam. 7:14). The discrepancy supposed to exist between Deut. 1:44
and Num. 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 on the Egyptian
monuments with fair skins, light hair, blue eyes, aquiline noses, and pointed
beards. They are supposed to have been men of great stature; their king, Og, is
described by Moses as the last "of the remnant of the giants" (Deut. 3:11). Both
Sihon and Og were independent kings. Only one word of the Amorite language
survives, "Shenir," the name they gave to Mount Hermon (Deut. 3:9).
Amos - borne; a burden, one of the twelve minor
prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles
south-east of Bethlehem. He was a man of humble birth, neither a "prophet nor a
prophet's son," but "an herdman and a dresser of sycomore trees," R.V. He
prophesied in the days of Uzziah, king of Judah, and was contemporary with
Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years.
Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity;
but that was followed by the prevalence of luxury and vice and idolatry. At this
period Amos was called from his obscurity to remind the people of the law of
God's retributive justice, and to call them to repentance.
The Book of Amos consists of three parts:
(1.) The nations around are summoned to judgment because of their sins
(1:1-2:3). He quotes 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) The first two
(7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9;
8:1-3) point out the ripeness of the people for the threatened judgements.
7:10-17 consists of a conversation between the prophet and the priest of Bethel.
(c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is
added the promise of the restoration of the kingdom and its final glory in the
Messiah's kingdom.
The style is peculiar in the number of the allusions made to natural objects
and to agricultural occupations. Other allusions show also that Amos was a
student of the law as well as a "child of nature." These phrases are peculiar to
him: "Cleanness of teeth" [i.e., want of bread] (4:6); "The excellency of Jacob"
(6:8; 8:7); "The high places of Isaac" (7:9); "The house of Isaac" (7:16); "He
that createth the wind" (4:13). Quoted, Acts 7:42.
Amoz - 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 is
positively known. He is supposed by some to have been the "man of God" spoken of
in 2 Chr. 25:7, 8.
Amphipolis - city on both sides, a Macedonian city, a
great Roman military station, through which Paul and Silas passed on their way
from Philippi to Thessalonica, a distance of 33 Roman miles from Philippi (Acts
17:1).
Amplias - a Roman Christian saluted by Paul (Rom.
16:8).
Amram - kindred of the High; i.e., "friend of
Jehovah." (1.) The son of Kohath, the son of Levi. He married Jochebed, "his
father's sister," and was the father of Aaron, Miriam, and Moses (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; 1 Chr. 26:23). (2.) Ezra 10:34.
Amraphel - king of Shinar, southern Chaldea, one of
the confederates of Chedorlaomer, king of Elam, in a war against Sodom and
cities of the plain (Gen. 14:1, 4). It is now found that Amraphel (or
Ammirapaltu) is the Khammu-rabi whose name appears on recently-discovered
monuments. (See CHEDORLAOMER ¯T0000781). After defeating Arioch (q.v.) he united
Babylonia under one rule, and made Babylon his capital.
Anab - grape-town, one of the cities in the mountains
of Judah, from which Joshua expelled the Anakim (Josh. 11:21; 15:50). It still
retains its ancient name. It lies among the hills, 10 miles south-south-west of
Hebron.
Anah - speech. (1.) One of the sons of Seir, and head
of an Idumean tribe, called a Horite, as in course of time all the branches of
this tribe were called from their dwelling in caves in Mount Seir (Gen. 36:20,
29; 1 Chr. 1:38).
(2.) One of the two sons of Zibeon the Horite, and father of Esau's wife
Aholibamah (Gen. 36:18, 24).
Anak - long-necked, the son of Arba, father of the
Anakim (Josh. 15:13; 21:11, Heb. Anok).
Anakim - the descendants of Anak (Josh. 11:21; Num.
13:33; Deut. 9:2). They dwelt in the south of Palestine, in the neighbourhood of
Hebron (Gen. 23:2; Josh. 15:13). In the days of Abraham (Gen. 14:5, 6) they
inhabited the region afterwards known as Edom and Moab, east of the Jordan. They
were probably a remnant of the original inhabitants of Palestine before the
Canaanites, a Cushite tribe from Babel, and of the same race as the Phoenicians
and the Egyptian shepherd kings. Their formidable warlike appearance, as
described by the spies sent to search the land, filled the Israelites with
terror. They seem to have identified them with the Nephilim, the "giants" (Gen.
6:4; Num. 13:33) of the antediluvian age. There were various tribes of Anakim
(Josh. 15:14). Joshua finally expelled them from the land, except a remnant that
found a refuge in the cities of Gaza, Gath, and Ashdod (Josh. 11:22). The
Philistine giants whom David encountered (2 Sam. 21:15-22) were descendants of
the Anakim. (See GIANTS.)
Anamim - the name of an Egyptian tribe descended from
Mizraim (Gen. 10:13; 1 Chr. 1:11).
Anammelech - one of the gods worshipped by the people
of Sepharvaim, who colonized 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.
Anan - cloud, one of the Israelites who sealed the
covenant after the return from Babylon (Neh. 10:26).
Ananiah - protected by Jehovah, the name of a town in
the tribe of Benjamin between Nob and Hazor (Neh. 11:32). It is probably the
modern Beit Hanina, a small village 3 miles north of Jerusalem.
Ananias - a common Jewish name, the same as Hananiah.
(1.) One of the members of the church at Jerusalem, who conspired with his wife
Sapphira to deceive the brethren, and who fell down and immediately expired
after he had uttered the falsehood (Acts 5:5). By common agreement the members
of the early Christian community devoted their property to the work of
furthering the gospel and of assisting the poor and needy. The proceeds of the
possessions they sold were placed at the disposal of the apostles (Acts 4:36,
37). Ananias might have kept his property had he so chosen; but he professed
agreement with the brethren in 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 it
for his own ends, and thus lied in declaring that he had given it all. "The
offence of Ananias and Sapphira showed contempt of God, vanity and ambition in
the offenders, and utter disregard of the corruption which they were bringing
into the society. Such sin, committed in despite of the light which they
possessed, called for a special mark of divine indignation."
(2.) A Christian at Damascus (Acts 9:10). He became Paul's instructor; but
when or by what means he himself became a Christian we have no information. He
was "a devout man according to the law, having a good report of all the Jews
which dwelt" at Damascus (22:12).
(3.) The high priest before whom Paul was brought in the procuratorship of
Felix (Acts 23:2, 5, 24). He was so enraged at Paul's noble declaration, "I have
lived in all good conscience before God until this day," that he commanded one
of his attendants to smite him on the mouth. Smarting under this unprovoked
insult, Paul quickly replied, "God shall smite thee, thou whited wall." Being
reminded that Ananias was the high priest, 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 is scarcely
probable that Paul should have been ignorant of so public a fact. The expression
may mean (a) that Paul had at the moment overlooked the honour due to the high
priest; or (b), as others think, that Paul spoke ironically, as if he had said,
"The high priest breaking the law! God's high priest a tyrant and a lawbreaker!
I see a man in white robes, and have heard his voice, but surely it cannot, it
ought not to be, the voice of the high priest." (See Dr. Lindsay on Acts, in
loco.) (c) Others think that from defect of sight Paul could not observe
that the speaker was the high priest. In all this, however, it may be explained,
Paul, with all his excellency, comes short of the example of his divine Master,
who, when he was reviled, reviled not again.
Anath - an answer; i.e., to "prayer", the father of
Shamgar, who was one of the judges of Israel (Judg. 3:31).
Anathema - anything laid up or suspended; hence
anything laid up in a temple or set apart as sacred. In this sense the form of
the word is anath(ee)ma, once in plural used in the Greek New Testament,
in Luke 21:5, where it is rendered "gifts." In the LXX. the form anathema
is generally used as the rendering of the Hebrew word herem, derived from
a verb which means (1) to consecrate or devote; and (2) to exterminate. Any
object so devoted to the Lord could not be redeemed (Num. 18:14; Lev. 27:28,
29); and hence the idea of exterminating connected with the word. The Hebrew
verb (haram) is frequently used of the extermination of idolatrous nations. It
had a wide range of application. The anathema_ or _herem was a person or
thing irrevocably devoted to God (Lev. 27:21, 28); and "none devoted shall be
ransomed. He shall surely be put to death" (27:29). The word therefore carried
the idea of devoted to destruction (Num. 21:2, 3; Josh. 6:17); and hence
generally it meant a thing accursed. In Deut. 7:26 an idol is called a
herem = anathema, a thing accursed.
In the New Testament this word always implies execration. In some cases an
individual denounces an anathema on himself unless certain conditions are
fulfilled (Acts 23:12, 14, 21). "To call Jesus accursed" [anathema] (1 Cor.
12:3) is to pronounce him execrated or accursed. If any one preached another
gospel, the apostle says, "let him be accursed" (Gal. 1:8, 9); i.e., let his
conduct 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, has occasioned much difficulty. The
apostle here does not speak of his wish as a possible thing. It is simply a
vehement expression of feeling, showing how strong was his desire for the
salvation of his people.
The anathema in 1 Cor. 16:22 denotes simply that they who love not the Lord
are rightly objects of loathing and execration to all holy beings; they are
guilty of a crime that merits the severest condemnation; they are exposed to the
just sentence of "everlasting destruction from the presence of the Lord."
Anathoth - the name of one of the cities of refuge,
in the tribe of Benjamin (Josh. 21:18). The Jews, as a rule, did not change the
names of the towns they found in Palestine; hence this town may be regarded as
deriving its name from the goddess Anat. It was the 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). It is chiefly notable, however, as the birth-place and usual
residence of Jeremiah (Jer. 1:1; 11:21-23; 29:27; 32:7-9). It suffered greatly
from the army of Sennacherib, and only 128 men returned to it from the Exile
(Neh. 7:27; Ezra 2:23). It lay about 3 miles north of Jerusalem. It has been
identified with the small and poor village of 'Anata, containing about 100
inhabitants.
Anchor - From Acts 27:29, 30, 40, it would appear
that the Roman vessels carried several anchors, which were attached to the stern
as well as to the prow. The Roman anchor, like the modern one, had two teeth or
flukes. In Heb. 6:19 the word is used metaphorically for that which supports or
keeps one steadfast in the time of trial or of doubt. It is an emblem of hope.
"If you fear, Put all your trust in God: that anchor holds."
Ancient of Days - an expression applied to Jehovah
three times in the vision of Daniel (7:9, 13, 22) in the sense of eternal. In
contrast with all earthly kings, his days are past reckoning.
Andrew - manliness, a Greek name; one of the apostles
of our Lord. He was of Bethsaida in Galilee (John 1:44), and was the brother of
Simon Peter (Matt. 4:18; 10:2). On one occasion John the Baptist, 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 his
disciples. After he had been led to recognize Jesus as the Messiah, his first
care was to bring also his brother Simon to Jesus. The two brothers seem to have
after this pursued for a while their usual calling as fishermen, and did not
become the stated attendants of the Lord till after John's imprisonment (Matt.
4:18, 19; Mark 1:16, 17). Very little is related of Andrew. He was one of the
confidential disciples (John 6:8; 12:22), and with Peter, James, and John
inquired of our Lord privately regarding his future coming (Mark 13:3). He was
present at the feeding of the five thousand (John 6:9), and he introduced the
Greeks who desired to see Jesus (John 12:22); but of his subsequent history
little is known. It is noteworthy that Andrew thrice brings others to Christ,
(1) Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents
may be regarded as a key to his character.
Andronicus - man-conquering, a Jewish Christian, the
kinsman and fellowprisoner of Paul (Rom. 16:7); "of note among the apostles."
Anem - 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;
the modern Jenin.
Aner - a boy. (1.) A Canaanitish chief who joined his
forces with those of 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).
Angel - a word signifying, both in the Hebrew and
Greek, a "messenger," and hence employed to denote any agent God sends forth to
execute his purposes. It is used of an ordinary messenger (Job 1:14: 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 New Testament (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 heavenly intelligences whom God
employs in carrying on his government of the world. The name does not denote
their nature but their office as messengers. The appearances to Abraham at Mamre
(Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua 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 be discovered from
the Scriptures. Although the Bible does not treat of this subject specially, yet
there are numerous incidental details that furnish us with ample information.
Their personal existence is plainly implied in such passages as 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). They are 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 the soul of man,
but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the
fact that whenever angels appeared to man it was always in a human form (Gen.
18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them
("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem
all to indicate some resemblance between them and the human race. Imperfection
is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite
creatures they may fall under temptation; and accordingly we read of "fallen
angels." Of the cause and manner of their "fall" we are wholly ignorant. We know
only that "they left their first estate" (Matt. 25:41; Rev. 12:7,9), and that
they are "reserved unto judgement" (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 superhuman intelligence and power
(Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26),
"elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke
20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10).
(3.) Their functions are manifold. (a) In the widest sense they are 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 on his great work of redemption. There is no notice of angelic
appearances to man till after the call of Abraham. From that time onward there
are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40;
28:12; 32:1). They appear to rebuke 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 (1 Kings 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 of angels. They
come with their Lord to earth to do him service while here. They predict his
advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and
agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension
(Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits
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 a penitent sinner (Luke 15:10). They bear
the souls of the redeemed to paradise (Luke 16:22); and they will be the
ministers 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 individual has a particular guardian angel have no such
meaning. They merely indicate that God employs the ministry of angels to deliver
his people from affliction and danger, and that the angels do not think it below
their dignity to minister even to children 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 the Messiah as the guide of his
people. Others have supposed the expression to refer to Gabriel (Luke 1:19).
Anger - the emotion of instant displeasure on account
of something evil that presents itself to our view. In itself it is an original
susceptibility of our nature, just as love is, and is not necessarily sinful. It
may, however, become sinful when causeless, or excessive, or protracted (Matt.
5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his
displeasure with sin and with sinners (Ps. 7:11).
Anim - fountains, a city in the mountains of Judah
(Josh. 15:50), now el-Ghuwein, near Eshtemoh, about 10 miles south-west of
Hebron.
Animal - an organized living creature endowed with
sensation. The Levitical law divided animals into clean and unclean, although
the distinction seems to have existed before the Flood (Gen. 7:2). The clean
could be offered in sacrifice and eaten. All animals that had not cloven hoofs
and did not chew the cud were unclean. The list of clean and unclean quadrupeds
is set forth in the Levitical law (Deut. 14:3-20; Lev. 11).
Anise - This word is found only in Matt. 23:23. It is
the plant commonly known by the name of dill, the Peucedanum graveolens of the
botanist. This name dill is derived from a Norse word which means to soothe, the
plant having the carminative property of allaying pain. The common dill, the
Anethum graveolens, is an annual growing wild in the cornfields of Spain and
Portugal and the south of Europe generally. There is also a species of dill
cultivated in Eastern countries known by the name of shubit. It was this species
of garden plant of which the Pharisees were in the habit of paying tithes. The
Talmud requires that the seeds, leaves, and stem of dill shall pay tithes. It is
an umbelliferous plant, very like the caraway, its leaves, which are aromatic,
being used in soups and pickles. The proper anise is the Pimpinella anisum.
Anna - 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 during her long widowhood she
daily attended the temple services. When she was eighty-four years old, she
entered the temple at the moment when the aged Simeon uttered his memorable
words of praise and thanks to God that he had fulfilled his ancient promise in
sending his Son into the world (Luke 2:36, 37).
Annas - was high priest A.D. 7-14. In A.D. 25
Caiaphas, who had married the daughter of Annas (John 18:13), was raised to that
office, and probably Annas was now made president of the Sanhedrim, or deputy or
coadjutor of the high priest, and thus was also called high priest along with
Caiaphas (Luke 3:2). By the Mosaic law the high-priesthood was held for life
(Num. 3:10); and although Annas had been deposed by the Roman procurator, the
Jews may still have regarded him as legally the high priest. Our Lord was first
brought before Annas, and after a brief questioning of him (John 18:19-23) was
sent to Caiaphas, when some members of the Sanhedrim had met, and the first
trial of Jesus took place (Matt. 26:57-68). This examination of our Lord before
Annas is recorded only by John. Annas was president of the Sanhedrim before
which Peter and John were brought (Acts 4:6).
Anoint - The practice of anointing with perfumed oil
was common among the Hebrews. (1.) The act of anointing was significant of
consecration to a holy or sacred use; hence the anointing of the high priest
(Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex. 30:26). The high priest and
the king are thus called "the anointed" (Lev. 4:3, 5, 16; 6:20; Ps. 132:10).
Anointing a king was 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), refers to the custom of rubbing
oil on the leather of the shield so as to 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 anoint themselves with oil, as a means of
refreshing or invigorating their bodies (Deut. 28:40; Ruth 3:3; 2 Sam. 14:2; Ps.
104:15, etc.). This custom is continued among the Arabians to the present day.
(3.) Oil was used also for medicinal purposes. It was applied to the 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" or Messiah (Ps.
2:2; Dan. 9:25, 26), because he was anointed with the Holy Ghost (Isa. 61:1),
figuratively styled the "oil of gladness" (Ps. 45:7; Heb. 1:9). Jesus of
Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the
Messiah of the Old Testament.
Ant - (Heb. nemalah, from a word meaning to creep,
cut off, destroy), referred to in Prov. 6:6; 30:25, as distinguished for its
prudent habits. Many ants in Palestine feed on animal substances, but others
draw their nourishment partly or exclusively from vegetables. To the latter
class belongs the ant to which Solomon refers. This ant gathers the seeds in the
season of ripening, and stores them for future use; a habit that has been
observed in ants in Texas, India, and Italy.
Antichrist - against Christ, or an opposition Christ,
a rival Christ. The word is used only by the apostle John. Referring to false
teachers, he says (1 John 2:18, 22; 4:3; 2 John 1:7), "Even now are 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 of by 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).
Antioch - (1.) In Syria, on the river Orontes, about
16 miles from the Mediterranean, and some 300 miles north of Jerusalem. It was
the metropolis of Syria, and afterwards became the capital of the Roman province
in Asia. It ranked third, after Rome and Alexandria, in point of importance, of
the cities of the Roman empire. It was called the "first city of the East."
Christianity was early introduced into it (Acts 11:19, 21, 24), and the name
"Christian" was first applied here to its professors (Acts 11:26). It is
intimately connected with the early history of the gospel (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 the Gentiles were sent forth. It was the birth-place of the
famous Christian father Chrysostom, who died A.D. 407. It bears the modern name
of Antakia, and is now a miserable, decaying Turkish town. Like Philippi, it was
raised to the rank of a Roman colony. Such colonies were ruled by "praetors"
(R.V. marg., Acts 16:20, 21).
(2.) In the extreme north of Pisidia; was visited by Paul and Barnabas on the
first missionary journey (Acts 13:14). Here they found a synagogue and many
proselytes. They met with great success in preaching the gospel, but the Jews
stirred up a violent opposition against them, and they were obliged to leave the
place. On his return, Paul again visited Antioch for the purpose of confirming
the disciples (Acts 14:21). It has been identified with the modern Yalobatch,
lying to the east of Ephesus.
Antiochus - the name of several Syrian kings from
B.C. 280 to B.C. 65. The most notable of these were, (1.) Antiochus the Great,
who ascended the throne B.C. 223. He is regarded as the "king of the north"
referred to in 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 shall cause 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 and character are prophetically
described by Daniel (11:21-32). He was a "vile person." In a spirit of revenge
he organized an expedition against Jerusalem, which he destroyed, putting vast
multitudes of its inhabitants to death in the most cruel manner. From this time
the Jews began the great war of independence under their heroic Maccabean
leaders with marked success, defeating the armies of Antiochus that were sent
against them. Enraged at this, Antiochus marched against them in person,
threatening utterly to exterminate the nation; but on the way he was suddenly
arrested by the hand of death (B.C. 164).
Antipas - (1.) Herod Antipas, a son of Herod the
Great by his Samaritan wife Malthace. He was tetrarch of Galilee and Peraea
during the whole period of our Lord's life on earth (Luke 23:7). He was a
frivolous and vain prince, and was chargeable with many infamous crimes (Mark
8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matt. 14:1-12) at the
instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had
married. Pilate sent Christ to him when he was at Jerusalem at the Passover
(Luke 23:7). He asked some idle questions of him, and after causing him to be
mocked, sent him back again to Pilate. The wife of Chuza, his house-steward, was
one of our Lord's disciples (Luke 8:3).
(2.) A "faithful martyr" (Rev. 2:13), of whom nothing more is certainly
known.
Antipatris - a city built by Herod the Great, and
called by this name in honour of his father, Antipater. It lay between Caesarea
and Lydda, two miles inland, on the great Roman road from Caesarea to Jerusalem.
To this place Paul was brought by night (Acts 23:31) on his way to Caesarea,
from which it was distant 28 miles. It is identified with the modern,
Ras-el-Ain, where rise the springs of Aujeh, the largest springs in Palestine.
Antonia - a fortress in Jerusalem, at the north-west
corner of the temple area. It is called "the castle" (Acts 21:34, 37). From the
stairs of this castle Paul delivered his famous speech to the multitude in the
area below (Acts 22:1-21). It was originally a place in which were kept the
vestments of the high priest. Herod fortified it, and called it Antonia in
honour of his friend Mark Antony. It was of great size, and commanded the
temple. It was built on a plateau of rock, separated on the north from the hill
Bezetha by a ditch about 30 feet deep and 165 feet wide.
Antothite - an inhabitant of Anathoth, found only in
1 Chr. 11:28; 12:3. In 2 Sam. 23:27 it is Anethothite; in 1 Chr. 27:12,
Anetothite. (R.V., "Anathothite.")
Anvil - the rendering of the Hebrew word , "beaten,"
found only in Isa. 41:7.
Ape - an animal of the monkey tribe (1 Kings 10:22; 2
Chr. 9:21). It was brought from India by the fleets of Solomon and Hiram, and
was called by the Hebrews koph_, and by the Greeks _kepos, both words
being just the Indian Tamil name of the monkey, kapi, i.e., swift, nimble,
active. No species of ape has ever been found in Palestine or the adjacent
regions.
Apelles - a Christian at Rome whom Paul salutes (Rom.
16:10), and styles "approved in Christ."
Apharsachites - a company of the colonists whom the
Assyrian king planted in Samaria (Ezra 5:6; 6:6).
Apharsites - another of the tribes removed to Samaria
(Ezra 4:9), or perhaps the same as the preceding.
Aphik - (Judg. 1:31); Aphek (Josh. 13:4; 19:30),
stronghold. (1.) A city of the tribe of Asher. It was the scene of the
licentious worship 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 miles east 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 level plain east
of Jordan, near which Benhadad was defeated by the Israelites (1 Kings 20:26,
30; 2 Kings 13:17). It has been identified with the modern Fik, 6 miles east of
the Sea of Galilee, opposite Tiberias.
Apocalypse - the Greek name of the Book of Revelation
(q.v.).
Apocrypha - hidden, spurious, the name given to
certain ancient books which found a place in the LXX. and Latin Vulgate versions
of the Old Testament, and were appended to all the great translations made from
them in the sixteenth century, but which have no claim to be regarded as in any
sense parts of the inspired Word.
(1.) They are not once quoted by the New Testament writers, who frequently
quote from the LXX. Our Lord and his apostles confirmed by their authority the
ordinary Jewish canon, which was the same in all respects as we now have it.
(2.) These books were written not in Hebrew but in Greek, and during the
"period of silence," from the time of Malachi, after which oracles and direct
revelations from God ceased till the Christian era.
(3.) The contents of the books themselves show that they were no part of
Scripture. The Old Testament Apocrypha consists of fourteen books, the chief of
which are the Books of the Maccabees (q.v.), the Books of Esdras, the Book of
Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus, Tobit, Judith,
etc.
The New Testament Apocrypha consists of a very extensive literature, which
bears distinct evidences of its non-apostolic origin, and is utterly unworthy of
regard.
Apollonia - a city of Macedonia between Amphipolis
and Thessalonica, from which it was distant about 36 miles. Paul and Silas
passed through it on their way to Thessalonica (Acts 17:1).
Apollos - a Jew "born at Alexandria," a man well
versed in the Scriptures and 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 Nazareth was the Messiah. Aquila
and Priscilla instructed him more perfectly 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 Paul had sown
(1 Cor. 1:12), and in gaining many to Christ. His disciples were much attached
to him (1 Cor. 3:4-7, 22). He was with Paul at Ephesus when he wrote the First
Epistle to the Corinthians; and Paul makes kindly reference to him in his letter
to Titus (3:13). Some have supposed, although without sufficient ground, that he
was the author of the Epistle to the Hebrews.
Apollyon - destroyer, the name given to the king of
the hosts represented by the locusts (Rev. 9:11). It is the Greek translation of
the Hebrew Abaddon (q.v.).
Apostle - a person sent by another; a messenger;
envoy. This word is once used as a descriptive designation of Jesus Christ, the
Sent of the Father (Heb. 3:1; John 20:21). It is, however, generally used as
designating the body of disciples to whom he intrusted the organization of his
church and the dissemination of his gospel, "the twelve," as they are called
(Matt. 10:1-5; Mark 3:14; 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; Mark 3:16; Luke
6:14), and one in the Acts (1:13). No two of these lists, however, perfectly
coincide.
Our Lord gave them the "keys of the kingdom," and by the gift of his Spirit
fitted them to be the founders and governors of his church (John 14:16, 17, 26;
15:26, 27; 16:7-15). To them, as representing his church, he gave the commission
to "preach the gospel to every creature" (Matt. 28:18-20). After his ascension
he communicated to them, according to his promise, supernatural gifts to qualify
them for the discharge of their duties (Acts 2:4; 1 Cor. 2:16; 2:7, 10, 13; 2
Cor. 5:20; 1 Cor. 11:2). Judas Iscariot, one of "the twelve," fell by
transgression, and Matthias was substituted in his place (Acts 1:21). Saul of
Tarsus 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 nothing from authentic history of the
rest of the original twelve. After the martyrdom of James the Greater (Acts
12:2), James the Less usually resided at Jerusalem, while Paul, "the apostle of
the uncircumcision," usually travelled as a missionary among the Gentiles (Gal.
2:8). It was characteristic of the apostles and necessary (1) that they should
have seen the Lord, and been able to testify of him and of his resurrection from
personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15). (2.)
They must have been immediately called to that office by Christ (Luke 6:13; Gal.
1:1). (3.) It was essential that they should be infallibly inspired, and thus
secured against all error and mistake in their public teaching, whether by word
or by 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 therefore could have had no successors.
They are the only authoritative teachers of the Christian doctrines. The office
of an apostle ceased with its first holders.
In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the rendering of the
same Greek word, elsewhere rendered "apostle."
Apothecary - rendered in the margin and the Revised
Version "perfumer," in Ex. 30:25; 37:29; Eccl. 10:1. The holy oils and ointments
were prepared by priests properly qualified for this office. The feminine plural
form of the Hebrew word is rendered "confectionaries" in 1 Sam. 8:13.
Apparel - In Old Testament times the distinction
between male and female attire was not very marked. The statute forbidding men
to wear female apparel (Deut. 22:5) referred especially to ornaments and
head-dresses. Both men and women wore (1) an under garment or tunic, which was
bound by a girdle. One who had only this tunic on was spoken of as "naked" (1
Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations sometimes wore two
tunics, the outer 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 and flowing robe. The folds of this upper
garment could be formed into 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 for festive 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).
Appeal - a reference of any case from an inferior to
a superior court. Moses established in the wilderness a series of judicatories
such that appeals could be made from a lower to a higher (Ex. 18:13-26.)
Under the Roman law the most remarkable case of appeal is that of Paul from
the tribunal of Festus at Caesarea to that of the emperor at Rome (Acts 25:11,
12, 21, 25). Paul availed himself of the privilege of a Roman citizen in this
matter.
Apphia - increasing, a female Christian at Colosse
(Philemon 1:2), supposed by some to have been the wife of Philemon.
Appii Forum - i.e., "the market of Appius" (Acts
28:15, R.V.), a town on the road, the "Appian Way," from Rome to Brundusium. It
was 43 miles from Rome. Here Paul was met by some Roman Christians on his way to
the capital. It was natural that they should halt here and wait for him, because
from this place there were two ways by which travellers might journey to Rome.
Apple - (Heb. tappuah, meaning "fragrance"). Probably
the apricot or quince is intended by the word, as Palestine was too hot for the
growth of apples proper. It is enumerated among the most valuable trees of
Palestine (Joel 1:12), and frequently referred to in Canticles, and noted for
its beauty (2:3, 5; 8:5). There is nothing to show that it was the "tree of the
knowledge of good and evil." Dr. Tristram has suggested that the apricot has
better claims than any other fruit-tree to be the apple of Scripture. It grows
to a height of 30 feet, has a roundish mass of glossy leaves, and bears an
orange coloured fruit that gives out 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 its fulfilment,
Deut. 32:10.)
The so-called "apple of Sodom" some have supposed to be the Solanum sanctum
(Heb. hedek), rendered "brier" (q.v.) in Micah 7:4, a thorny plant bearing fruit
like the potato-apple. This shrub abounds in the Jordan valley. (See ENGEDI.)
Apron - found in the Authorized Version in Gen. 3:7,
of the bands of fig-leaves made by our first parents. In Acts 19:12, it denotes
the belt or half-girdle worn by artisans and servants round the waist for the
purpose of preserving the clothing from injury. In marg. of Authorized Version,
Ruth 3:15, correctly rendered instead of "vail." (R.V., "mantle.")
Aquila - eagle, a native of Pontus, by occupation a
tent-maker, whom Paul met on his first visit to Corinth (Acts 18:2). Along with
his wife 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 at their common trade, making Cilician
hair-cloth for tents. On Paul's departure from Corinth after eighteen months,
Aquila and his wife accompanied him to Ephesus, where they remained, while he
proceeded to Syria (Acts 18:18, 26). When they became Christians we are not
informed, but in Ephesus they were (1 Cor. 16:19) Paul's "helpers in Christ
Jesus." We find them afterwards at Rome (Rom. 16:3), interesting themselves
still in the cause of Christ. They are referred to some years after this as
being at Ephesus (2 Tim. 4:19). This is the last notice we have of them.
Arab - ambush, a city in the mountains of Judah
(Josh. 15:52), now Er-Rabiyeh.
Arabah - 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 in the Authorized
Version only in Josh. 18:18. It denotes the hollow depression through which the
Jordan flows from the Lake of Galilee to the Dead Sea. It is now called by the
Arabs el-Ghor. But the Ghor is sometimes spoken of as extending 10 miles south
of the Dead Sea, and thence to the Gulf of Akabah on the Red Sea is called the
Wady el-Arabah.
Arabia - arid, an extensive region in the south-west
of Asia. It is bounded on the west by the Isthmus of Suez and the Red Sea, on
the south by the Indian Ocean, and on the east by the Persian Gulf and the
Euphrates. It extends far into the north in barren deserts, meeting those of
Syria and Mesopotamia. It is one of the few countries of the world from which
the original inhabitants have never been expelled.
It was anciently divided into three parts:, (1.) Arabia Felix (Happy Arabia),
so called from its fertility. It embraced a large portion of the country now
known by the name of Arabia. The Arabs call it Yemen. It lies between the Red
Sea and the Persian Gulf. (2.) Arabia Deserta, the el-Badieh or "Great
Wilderness" of the Arabs. From this name is derived that which is usually given
to the nomadic tribes which wander over this region, the "Bedaween," or, more
generally, "Bedouin," (3.) Arabia Petraea, i.e., the Rocky Arabia, so called
from its rocky mountains and stony plains. It comprehended all the north-west
portion of the country, and is much better known to travellers than any other
portion. This country is, however, divided by modern geographers into (1) Arabia
Proper, or the Arabian Peninsula; (2) Northern Arabia, or the Arabian Desert;
and (3) Western Arabia, which includes the peninsula of Sinai and the Desert of
Petra, originally inhabited by the Horites (Gen. 14:6, etc.), but in later times
by the descendants of Esau, and known as the Land of Edom or Idumea, also as the
Desert of Seir or Mount Seir.
The whole land appears (Gen. 10) to have been inhabited by a variety of
tribes of different lineage, Ishmaelites, Arabians, Idumeans, Horites, and
Edomites; but at length becoming amalgamated, they came to be known by the
general designation of Arabs. The modern nation of Arabs is predominantly
Ishmaelite. Their language is the most developed and the richest of all the
Semitic languages, and is of great value to the student of Hebrew.
The Israelites wandered for forty years in Arabia. In the days of Solomon,
and subsequently, commercial intercourse was to a considerable extent kept up
with this country (1 Kings 10:15; 2 Chr. 9:14; 17:11). Arabians were present in
Jerusalem at Pentecost (Acts 2:11). Paul retired for a season into Arabia after
his conversion (Gal. 1:17). This country is frequently referred to by the
prophets (Isa. 21:11; 42:11; Jer. 25:24, etc.)
Arad - (1.) Now Tell Arad, a Canaanite city, about 20
miles south of Hebron. The king of Arad "fought against Israel and took of them
prisoners" when they were retreating from the confines of Edom (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).
Aram - the son of Shem (Gen. 10:22); according to
Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is
the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes that
elevated region extending from the northeast of Palestine to the Euphrates. It
corresponded generally with the Syria and Mesopotamia of the Greeks and Romans.
In 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 the several smaller
kingdoms comprehended under the designation "Aram" or "Syria."
Aram-naharaim - Aram of the two rivers, is
Mesopotamia (as it is rendered in Gen. 24:10), the country enclosed between the
Tigris on the east and the Euphrates on the west (Ps. 60, title); called also
the "field of Aram" (Hos. 12:12, R.V.) i.e., the open country of Aram; in the
Authorized Version, "country of Syria." Padan-aram (q.v.) was a portion of this
country.
Aram-zobah - (Ps. 60, title), probably the region
between the Euphrates and the Orontes.
Aran - wild goat, a descendant of Seir the Horite
(Gen. 36:28).
Ararat - sacred land or high land, the name of a
country on one of the mountains of which the ark rested after the Flood subsided
(Gen. 8:4). The "mountains" mentioned were probably the Kurdish range of South
Armenia. In 2 Kings 19:37, Isa. 37:38, the word is rendered "Armenia" in the
Authorized Version, but in the Revised Version, "Land of Ararat." In Jer. 51:27,
the name denotes the central or southern portion of Armenia. It is, however,
generally applied to a high and almost inaccessible mountain which rises
majestically from the plain of the Araxes. It has two conical peaks, about 7
miles apart, the one 14,300 feet and the other 10,300 feet above the level of
the plain. Three thousand feet of the summit of the higher of these peaks is
covered with perpetual snow. It is called Kuh-i-nuh, i.e., "Noah's mountain", by
the Persians. This part of Armenia was inhabited by a people who spoke a
language unlike any other now known, though it may have been related to the
modern Georgian. About B.C. 900 they borrowed the cuneiform characters of
Nineveh, and from this time we have inscriptions of a line of kings who at times
contended with Assyria. At the close of the seventh century B.C. the kingdom of
Ararat came to an end, and the country was occupied by a people who are
ancestors of the Armenians of the present day.
Araunah - agile; also called Ornan 1 Chr. 21:15, a
Jebusite who dwelt in Jerusalem before it was taken by the Israelites. The
destroying angel, sent to punish David for his vanity in taking a census of the
people, was stayed in his work of destruction near a threshing-floor belonging
to Araunah which was situated on Mount Moriah. Araunah offered it to David as a
free gift, together with the oxen and the threshing instruments; but the king
insisted on purchasing it at its full price (2 Sam. 24:24; 1 Chr. 21:24, 25),
for, according to the law of sacrifices, he could not offer to God what cost him
nothing. On the same place Solomon afterwards erected the temple (2 Sam. 24:16;
2 Chr. 3:1). (See ALTAR.)
Arba - four, a giant, father of Anak. From him the
city of Hebron derived its name of Kirjath-arba, i.e., the city of Araba (Josh.
14:15; 15:13; 21:11; Gen. 13:18; 23:2). (See HEBRON.)
Arbathite - a name given to Abi-albon, or, as
elsewhere called, Abiel, one of David's warriors (2 Sam. 23:31; 1 Chr. 11:32),
probably as being an inhabitant of Arabah (Josh. 15:61), a town in the
wilderness of Judah.
Arch - an architectural term found only in Ezek.
40:16, 21, 22, 26, 29. There is no absolute proof that the Israelites employed
arches in their buildings. The arch was employed in the building of the pyramids
of Egypt. The oldest existing arch is at Thebes, and bears the date B.C. 1350.
There are also still found the remains of an arch, known as Robinson's Arch, of
the bridge connecting Zion and Moriah. (See TYROPOEON VALLEY.)
Archangel - (1Thess. 4:16; Jude 1:9), the prince of
the angels.
Archelaus - ruler of the people, son of Herod the
Great, by Malthace, a Samaritan woman. He was educated along with his brother
Antipas at Rome. He inherited from his father a third part of his kingdom viz.,
Idumea, Judea, and Samaria, and hence is called "king" (Matt. 2:22). It was for
fear of him that Joseph and Mary turned aside on their way back from Egypt. Till
a few days before his death Herod had named Antipas as his successor, but in his
last moments he named Archelaus.
Archer - a shooter with the bow (1 Chr. 10:3). This
art was of high antiquity (Gen. 21:20; 27:3). Saul was wounded by the Philistine
archers (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 BOW ¯T0000631).
Archevite - one of the nations planted by the
Assyrians in Samaria (Ezra 4:9); the men of Erech.
Archi - a city on the boundary of Ephraim and
Benjamin (Josh. 16:2), between Bethel and Beth-horon the nether.
Archippus - master of the horse, a "fellow-soldier"
of Paul's (Philemon 1:2), whom he exhorts to renewed activity (Col. 4:17). He
was a member of Philemon's family, probably his son.
Archite - 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 modern privy
councillor.
Arcturus - bear-keeper, the name given by the
ancients to the brightest star in the constellation Bootes. In the Authorized
Version (Job 9:9; 38:32) it is the rendering of the Hebrew word 'ash,
which probably designates the constellation the Great Bear. This word ('ash) is
supposed to be derived from an Arabic word meaning night-watcher, because the
Great Bear always revolves about the pole, and to our nothern hemisphere never
sets.
Ard - descent, a grandson of Benjamin (Num.
26:38-40). In 1 Chr. 8:3 he is called Addar. His descendants are mentioned in
Num. 26:40.
Ardon - descendant, the last of the three sons of
Caleb by his first wife Azubah (1 Chr. 2:18).
Areopagite - a member of the court of Areopagus (Acts
17:34).