On this hill of Mars (Gr. Ares) Paul delivered his memorable address to the "men of Athens" (Acts 17:22-31).
Aretas - the father-in-law of Herod Antipas, and king
of Arabia Petraea. His daughter returned to him on the occasion of her husband's
entering into an adulterous alliance with Herodias, the wife of Herod-Philip,
his half-brother (Luke 3:19, 20; Mark 6:17; Matt. 14:3). This led to a war
between Aretas and Herod Antipas. Herod's army was wholly destroyed (A.D. 36).
Aretas, taking advantage of the complications of the times on account of the
death of the Emperor Tiberius (A.D. 37), took possession of Damascus (2 Cor.
11:32; comp. Acts 9:25). At this time Paul returned to Damascus from Arabia.
Argob - stony heap, an "island," as it has been
called, of rock about 30 miles by 20, rising 20 or 30 feet above the table-land
of Bashan; a region of crags and chasms wild and rugged in the extreme. On this
"island" stood sixty walled cities, ruled over by Og. It is called Trachonitis
("the rugged region") in the New Testament (Luke 3:1). These cities were
conquered by the Israelites (Deut. 3:4; 1 Kings 4:13). It is now called the
Lejah. Here "sixty walled cities are still traceable in a space of 308 square
miles. The architecture is ponderous and massive. Solid walls 4 feet thick, and
stones on one another without cement; the roofs enormous slabs of basaltic rock,
like iron; the doors and gates are of stone 18 inches thick, secured by
ponderous bars. The land bears still the appearance of having been called the
'land of giants' under the giant Og." "I have more than once entered a deserted
city in the evening, taken possession of a comfortable house, and spent the
night in peace. Many of the houses in the ancient cities of Bashan are perfect,
as if only finished yesterday. The walls are sound, the roofs unbroken, and even
the window-shutters in their places. These ancient cities of Bashan probably
contain the very oldest specimens of domestic architecture in the world"
(Porter's Giant Cities). (See BASHAN.)
Arieh - the lion, the name of one of the body-guard
slain with Pekahiah at Samaria (2 Kings 15:25) by the conspirator Pekah.
Ariel - the lion of God. (1.) One of the chief men
sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as "victorious under
God," and in Ezek. 43:15, 16, for the altar (marg., Heb. 'ariel) of burnt
offerings, the secret of Israel's lion-like strength.
Arimathea - a "city of the Jews" (Luke 23:51), the
birth-place of Joseph in whose sepulchre our Lord was laid (Matt. 27:57, 60;
John 19:38). It is probably the same place as Ramathaim in Ephraim, and the
birth-place of Samuel (1 Sam. 1:1, 19). Others identify it with Ramleh in Dan,
or Rama (q.v.) in Benjamin (Matt. 2:18).
Arioch - lion-like, venerable. (1.) A king of Ellasar
who was confederate with Chedorlamer (Gen. 14:1,9). The tablets recently
discovered by Mr. Pinches (see CHALDEA ¯T0000758) show the true reading is
Eri-Aku of Larsa. This Elamite name meant "servant of the moon-god." It was
afterwards changed into Rimsin, "Have mercy, O moon-god." (2.) Dan. 2:14.
Aristarchus - best ruler, native of Thessalonica
(Acts 20:4), a companion of Paul (Acts 19:29; 27:2). He was Paul's
"fellow-prisoner" at Rome (Col. 4:10; Philemon 1:24).
Aristobulus - a Roman mentioned in Paul's Epistle to
the Romans (16:10), whose "household" is saluated.
Ark - Noah's ark, a building of gopher-wood, and
covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen.
6:14-16); an oblong floating house of three stories, with a door in the side and
a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was
intended to preserve certain persons and animals from the deluge which God was
about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet.
2:5), and of all "clean" animals seven pairs, and of "unclean" one pair, and of
birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong
square, with flat bottom and sloping roof. Traditions of the Deluge, by which
the race of man was swept from the earth, and of the ark of Noah have been found
existing among all nations.
The ark of bulrushes in which the infant Moses was laid (Ex. 2:3) is called
in the Hebrew teebah, a word derived from the Egyptian teb,
meaning "a chest." It was daubed with slime and with pitch. The bulrushes of
which it was made were the papyrus reed.
The sacred ark is designated by a different Hebrew word, 'aron', which
is the common name for a chest or coffer used for any purpose (Gen. 50:26; 2
Kings 12:9, 10). It is distinguished from all others by such titles as the "ark
of God" (1 Sam. 3:3), "ark of the covenant" (Josh. 3:6; Heb. 9:4), "ark of the
testimony" (Ex. 25:22). It was made of acacia or shittim wood, a cubit and a
half broad and high and two cubits long, and covered all over with the purest
gold. Its upper surface or lid, the mercy-seat, was surrounded with a rim of
gold; and on each of the two sides were two gold rings, in which were placed two
gold-covered poles by which the ark could be carried (Num. 7:9; 10:21; 4:5,19,
20; 1 Kings 8:3, 6). Over the ark, at the two extremities, were two cherubim,
with their faces turned toward each other (Lev. 16:2; Num. 7:89). Their
outspread wings over the top of the ark formed the throne of God, while the ark
itself was his footstool (Ex. 25:10-22; 37:1-9). The ark was deposited in the
"holy of holies," and was so placed that one end of the poles by which it was
carried touched the veil which separated the two apartments of the tabernacle (1
Kings 8:8). The two tables of stone which constituted the "testimony" or
evidence of God's covenant with the people (Deut. 31:26), the "pot of manna"
(Ex. 16:33), and "Aaron's rod that budded" (Num. 17:10), were laid up in the ark
(Heb. 9:4). (See TABERNACLE ¯T0003559) The ark and the sanctuary were "the
beauty of Israel" (Lam. 2:1). During the journeys of the Israelites the ark was
carried by the priests in advance of the host (Num. 4:5, 6; 10:33-36; Ps. 68:1;
132:8). It was borne by the priests into the bed of the Jordan, which separated,
opening a pathway for the whole of the host to pass over (Josh. 3:15, 16; 4:7,
10, 11, 17, 18). It was borne in the procession round Jericho (Josh. 6:4, 6, 8,
11, 12). When carried it was always wrapped in the veil, the badgers' skins, and
blue cloth, and carefully concealed even from the eyes of the Levites who
carried it. After the settlement of Israel in Palestine the ark remained in the
tabernacle at Gilgal for a season, and was then removed to Shiloh till the time
of Eli, between 300 and 400 years (Jer. 7:12), when it was carried into the
field of battle so as to secure, as they supposed, victory to the Hebrews, and
was taken by the Philistines (1 Sam. 4:3-11), who sent it back after retaining
it seven months (1 Sam. 5:7, 8). It remained then at Kirjath-jearim (7:1,2) till
the time of David (twenty years), who wished to remove it to Jerusalem; but the
proper mode of removing it having been neglected, Uzzah was smitten with death
for putting "forth his hand to the ark of God," and in consequence of this it
was left in the house of Obed-edom in Gath-rimmon for three months (2 Sam.
6:1-11), at the end of which time David removed it in a grand procession to
Jerusalem, where it was kept till a place was prepared for it (12-19). It was
afterwards deposited by Solomon in the temple (1 Kings 8:6-9). When the
Babylonians destroyed Jerusalem and plundered the temple, the ark was probably
taken away by Nebuchadnezzar and destroyed, as no trace of it is afterwards to
be found. The absence of the ark from the second temple was one of the points in
which it was inferior to the first temple.
Arkite - (Gen. 10:17; 1 Chr. 1:15), a designation of
certain descendants from the Phoenicians or Sidonians, the inhabitants of Arka,
12 miles north of Tripoli, opposite the northern extremity of Lebanon.
Arm - used to denote power (Ps. 10:15; Ezek. 30:21;
Jer. 48:25). It is also used of the omnipotence of God (Ex. 15:16; Ps. 89:13;
98:1; 77:15; Isa. 53:1; John 12:38; Acts 13:17)
Armageddon - occurs only in Rev. 16:16 (R.V.,
"Har-Magedon"), as symbolically designating the place where the "battle of that
great day of God Almighty" (ver. 14) shall be fought. The word properly means
the "mount of Megiddo." It is the scene of the final conflict between Christ and
Antichrist. The idea of such a scene was suggested by the Old Testament great
battle-field, the plain of Esdraelon (q.v.).
Armenia - high land, occurs only in Authorized
Version, 2 Kings 19:37; in Revised Version, "Ararat," which is the Hebrew word.
A country in western Asia lying between the Caspian and the Black Sea. Here the
ark of Noah rested after the Deluge (Gen. 8:4). It is for the most part high
table-land, and is watered by the Aras, the Kur, the Euphrates, and the Tigris.
Ararat was properly the name of a part of ancient Armenia. Three provinces of
Armenia are mentioned in Jer. 51:27, Ararat, Minni, and Ashchenaz. Some,
however, think Minni a contraction for Armenia. (See ARARAT.)
Armoni - inhabitant of a fortress, the first-named of
the two sons of Saul and Rizpah. He was delivered up to the Gibeonites by David,
and hanged by them (2 Sam. 21:8, 9).
Armour - is employed in the English Bible to denote
military equipment, both offensive and defensive.
(1.) The offensive weapons were different at different periods of history.
The "rod of iron" (Ps. 2:9) is supposed to mean a mace or crowbar, an instrument
of great power when used by a strong arm. The "maul" (Prov. 25:18; cognate
Hebrew word rendered "battle-axe" in Jer. 51:20, and "slaughter weapon" in Ezek.
9:2) was a war-hammer or martel. The "sword" is the usual translation of
hereb, which properly means "poniard." The real sword, as well as the
dirk-sword (which was always double-edged), was also used (1 Sam. 17:39; 2 Sam.
20:8; 1 Kings 20:11). The spear was another offensive weapon (Josh. 8:18; 1 Sam.
17:7). The javelin was used by light troops (Num. 25:7, 8; 1 Sam. 13:22). Saul
threw a javelin at David (1 Sam. 19:9, 10), and so virtually absolved him from
his allegiance. The bow was, however, the chief weapon of offence. The arrows
were carried in a quiver, the bow being always unbent till the moment of action
(Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon of the
Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam. 25:29).
(2.) Of the defensive armour a chief place is assigned to the shield or
buckler. There were the great shield or target (the tzinnah), for the
protection of the whole person (Gen. 15:1; Ps. 47:9; 1 Sam. 17:7; Prov. 30:5),
and the buckler (Heb. mageen) or small shield (1 Kings 10:17; Ezek.
26:8). In Ps. 91:4 "buckler" is properly a roundel appropriated to archers or
slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for the head; the
coat of mail or corselet (1 Sam. 17:5), or habergeon (Neh. 4;16), harness or
breat-plate (Rev. 9:9), for the covering of the back and breast and both upper
arms (Isa. 59:17; Eph. 6:14). The cuirass and corselet, composed of leather or
quilted cloth, were also for the covering of the body. Greaves, for the covering
of the legs, were worn in the time of David (1 Sam. 17:6). Reference is made by
Paul (Eph. 6:14-17) to the panoply of a Roman soldier. The shield here is the
thureon, a door-like oblong shield above all, i.e., covering the whole person,
not the small round shield. There is no armour for the back, but only for the
front.
Armour-bearer - an officer selected by kings and
generals because of his bravery, not only to bear their armour, but also to
stand by them in the time of danger. They were the adjutants of our modern
armies (Judg. 9:54; 1 Sam. 14:7; 16:21; 31:6).
Armoury - the place in which armour was deposited
when not used (Neh. 3:19; Jer. 50:25). At first each man of the Hebrews had his
own arms, because all went to war. There were no arsenals or magazines for arms
till the time of David, who had a large collection of arms, which he consecrated
to the Lord in his tabernacle (1 Sa,. 21:9; 2 Sam. 8:7-12; 1 Chr. 26:26, 27).
Army - The Israelites marched out of Egypt in
military order (Ex. 13:18, "harnessed;" marg., "five in a rank"). Each tribe
formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the
army was divided into thousands and hundreds under their several captains (Num.
31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of
their entering the land of Canaan to the time of the kings, the Israelites made
little progress in military affairs, although often engaged in warfare. The
kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e.,
"heroes"), and thus the nucleus of a standing army was formed. Saul had an army
of 3,000 select warriors (1 Sam. 13:2; 14:52; 24:2). David also had a band of
soldiers around him (1 Sam. 23:13; 25:13). To this band he afterwards added the
Cherethites and the Pelethites (2 Sam. 15:18; 20:7). At first the army consisted
only of infantry (1 Sam. 4:10; 15:4), as the use of horses was prohibited (Deut.
17:16); but chariots and horses were afterwards added (2 Sam. 8:4; 1 Kings
10:26, 28, 29; 1 Kings 9:19). In 1 Kings 9:22 there is given a list of the
various gradations of rank held by those who composed the army. The equipment
and maintenance of the army were at the public expense (2 Sam. 17:28, 29; 1
Kings 4:27; 10:16, 17; Judg. 20:10). At the Exodus the number of males above
twenty years capable of bearing arms was 600,000 (Ex. 12:37). In David's time it
mounted to the number of 1,300,000 (2 Sam. 24:9).
Arnon - swift, the southern boundary of the territory
of Israel beyond Jordan, separating it from the land of Moab (Deut. 3:8, 16).
This river (referred to twenty-four times in the Bible) rises in the mountains
of Gilead, and after a circuitous course of about 80 miles through a deep ravine
it falls into the Dead Sea nearly opposite Engedi. The stream is almost dry in
summer. It is now called el-Mujeb. The territory of the Amorites extended from
the Arnon to the Jabbok.
Aroer - ruins. (1.) A town on the north bank of the
Arnon (Deut. 4:48; Judg. 11:26; 2 Kings 10:33), the southern boundary of the
kingdom of Sihon (Josh. 12:2). It is now called Arair, 13 miles west of the Dead
Sea.
(2.) One of the towns built by the tribe of Gad (Num. 32:34) "before Rabbah"
(Josh. 13:25), the Ammonite capital. It was famous in the history of Jephthah
(Judg. 11:33) and of David (2 Sam. 24:5). (Comp. Isa. 17:2; 2 Kings 15:29.)
(3.) A city in the south of Judah, 12 miles south-east of Beersheba, to which
David sent presents after recovering the spoil from the Amalekites at Ziklag (1
Sam. 30:26, 28). It was the native city of two of David's warriors (1 Chr.
11:44). It is now called Ar'arah.
Arpad - (Isa. 10:9; 36:19; 37:13), also Arphad,
support, a Syrian city near Hamath, along with which it is invariably mentioned
(2 Kings 19:13; 18:34; Isa. 10:9), and Damascus (Jer. 49:23). After a siege of
three years it fell (B.C. 742) before the Assyrian king Tiglath-pileser II. Now
Tell Erfud.
Arphaxad - son of Shem, born the year after the
Deluge. He died at the age of 438 years (Gen. 11:10-13; 1 Chr. 1:17, 18; Luke
3:36). He dwelt in Mesopotamia, and became, according to the Jewish historian
Josephus, the progenitor of the Chaldeans. The tendency is to recognize in the
word the name of the country nearest the ancient domain of the Chaldeans. Some
regard the word as an Egypticized form of the territorial name of Ur Kasdim, or
Ur of the Chaldees.
Arrows - At first made of reeds, and then of wood
tipped with iron. Arrows are sometimes figuratively put for lightning (Deut.
32:23, 42; Ps. 7:13; 18:14; 144:6; Zech. 9:14). They were used in war as well as
in the chase (Gen. 27:3; 49:23). They were also used in divination (Ezek.
21:21).
The word is frequently employed as a symbol of calamity or disease inflicted
by God (Job 6:4; 34:6; Ps. 38:2; Deut. 32:23. Comp. Ezek. 5:16), or of some
sudden danger (Ps. 91:5), or bitter words (Ps. 64:3), or false testimony (Prov.
25:18).
Artaxerxes - the Greek form of the name of several
Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra
4:7). He was probably the Smerdis of profane history.
(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose
reign Ezra led a second colony of Jews back to Jerusalem, was probably
Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius,
who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.
Artificer - a person engaged in any kind of manual
occupation (Gen. 4:22; Isa. 3:3).
Artillery - 1 Sam. 20:40, (Heb. keli, meaning
"apparatus;" here meaning collectively any missile weapons, as arrows and
lances. In Revised Version, "weapons"). This word is derived from the Latin
artillaria = equipment of war.
Arvad - wandering, (Ezek. 27:8), a small island and
city on the coast of Syria, mentioned as furnishing mariners and soldiers for
Tyre. The inhabitants were called Arvadites. The name is written Aruada or Arada
in the Tell-el-Amarna tablets.
Asa - physician, son of Abijah and grandson of
Rehoboam, was the third king of Judah. He was zealous in maintaining the true
worship of God, and in rooting all idolatry, with its accompanying immoralities,
out of the land (1 Kings 15:8-14). The Lord gave him and his land rest and
prosperity. It is recorded of him, however, that in his old age, when afflicted,
he "sought not to the Lord, but to the physicians" (comp. Jer. 17:5). He died in
the forty-first year of his reign, greatly honoured by his people (2 Chr.
16:1-13), and was succeeded by his son Jehoshaphat.
Asahel - made by God, the youngest son of Zeruiah,
David's sister. He was celebrated for his swiftness of foot. When fighting
against Ish-bosheth at Gibeon, in the army of his brother Joab, he was put to
death by Abner, whom he pursued from the field of battle (2 Sam. 2:18, 19). He
is mentioned among David's thirty mighty men (2 Sam. 23:24; 1 Chr. 11:26).
Others of the same name are mentioned (2 Chr. 17:8; 31:13; Ezra 10:15).
Asaph - convener, or collector. (1.) A Levite; one of
the leaders of David's choir (1 Chr. 6:39). Psalms 50 and 73-83 inclusive are
attributed to him. He is mentioned along with David as skilled in music, and a
"seer" (2 Chr. 29:30). The "sons of Asaph," mentioned in 1 Chr. 25:1, 2 Chr.
20:14, and Ezra 2:41, were his descendants, or more probably a class of poets or
singers who recognized him as their master.
(2.) The "recorder" in the time of Hezekiah (2 Kings 18:18, 37).
(3.) The "keeper of the king's forest," to whom Nehemiah requested from
Artaxerxes a "letter" that he might give him timber for the temple at Jerusalem
(Neh. 2:8).
Asenath - an Egyptian name, meaning "gift of the
sun-god", daughter of Potipherah, priest of On or Heliopolis, wife of Joseph
(Gen. 41:45). She was the mother of Manasseh and Ephraim (50-52; 46:20).
Ash - (Heb. o'ren, "tremulous"), mentioned only Isa.
44:14 (R.V., "fir tree"). It is rendered "pine tree" both in the LXX. and
Vulgate versions. There is a tree called by the Arabs aran, found still
in the valleys of Arabia Petraea, whose leaf resembles that of the mountain ash.
This may be the tree meant. Our ash tree is not known in Syria.
Ashdod - stronghold, a Philistine city (Josh. 15:47),
about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was
one of the chief seats of the worship of Dagon (1 Sam. 5:5). It belonged to the
tribe of Judah (Josh. 15:47), but it never came into their actual possession. It
was an important city, as it stood on the highroad from Egypt to Palestine, and
hence was strongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, but fifty
years after his death it was taken by the Assyrians (B.C. 758). According to
Sargon's record, it was captured by him in B.C. 711. The only reference to it in
the New Testament, where it is called Azotus, is in the account of Philip's
return from Gaza (Acts 8:40). It is now called Eshdud.
Ashdoth-pisgah - (Deut. 3:17; Josh. 12:3; 13:20) in
Authorized Version, but in Revised Version translated "slopes of Pisgah." In
Deut. 4:49 it is translated in the Authorized Version "springs of Pisgah." The
name Ashdoth is translated "springs" in the Authorized Version, but "slopes" in
the Revised Version, of Josh. 10:40 and 12:8. It has been identified with the
springs under Mount Nebo, now called 'Ayun Musa.
Asher - happy, Jacob's eigth son; his mother was
Zilpah, Leah's handmaid (Gen. 30:13). Of the tribe founded by him nothing is
recorded beyond its holding a place in the list of the tribes (35:26; 46:17; Ex.
1:4, etc.) It increased in numbers twenty-nine percent, during the thirty-eight
years' wanderings. The place of this tribe during the march through the desert
was between Dan and Naphtali (Num. 2:27). The boundaries of the inheritance
given to it, which contained some of the richest soil in Palestine, and the
names of its towns, are recorded in Josh. 19:24-31; Judg. 1:31, 32. Asher and
Simeon were the only tribes west of the Jordan which furnished no hero or judge
for the nation. Anna the prophetess was of this tribe (Luke 2:36).
Asherah - and pl. Asherim in Revised Version, instead
of "grove" and "groves" of the Authorized Version. This was the name of a
sensual Canaanitish goddess Astarte, the feminine of the Assyrian Ishtar. Its
symbol was the stem of a tree deprived of its boughs, and rudely shaped into an
image, and planted in the ground. Such religious symbols ("groves") are
frequently alluded to in Scripture (Ex. 34:13; Judg. 6:25; 2 Kings 23:6; 1 Kings
16:33, etc.). These images were also sometimes made of silver or of carved stone
(2 Kings 21:7; "the graven image of Asherah," R.V.). (See GROVE ¯T0001556 [1].).
Ashes - The ashes of a red heifer burned entire (Num.
19:5) when sprinkled on the unclean made them ceremonially clean (Heb. 9:13).
To cover the head with ashes was a token of self-abhorrence and humiliation
(2 Sam. 13:19; Esther 4:3; Jer. 6:26, etc.).
To feed on ashes (Isa. 44:20), means to seek that which will prove to be vain
and unsatisfactory, and hence it denotes the unsatisfactory nature of
idol-worship. (Comp. Hos. 12:1).
Ashkelon - =Askelon=Ascalon, was one of the five
cities of the Philistines (Josh. 13:3; 1 Sam. 6:17). It stood on the shore of
the Mediterranean, 12 miles north of Gaza. It is mentioned on an inscription at
Karnak in Egypt as having been taken by king Rameses II., the oppressor of the
Hebrews. In the time of the judges (Judg. 1:18) it fell into the possession of
the tribe of Judah; but it was soon after retaken by the Philistines (2 Sam.
1:20), who were not finally dispossessed till the time of Alexander the Great.
Samson went down to this place from Timnath, and slew thirty men and took their
spoil. The prophets foretold its destruction (Jer. 25:20; 47:5, 7). It became a
noted place in the Middle Ages, having been the scene of many a bloody battle
between the Saracens and the Crusaders. It was beseiged and taken by Richard the
Lion-hearted, and "within its walls and towers now standing he held his court."
Among the Tell Amarna tablets (see EGYPT ¯T0001137) are found letters or
official despatches from Yadaya, "captain of horse and dust of the king's feet,"
to the "great king" of Egypt, dated from Ascalon. It is now called 'Askalan.
Ashkenaz - one of the three sons of Gomer (Gen.
10:3), and founder of one of the tribes of the Japhetic race. They are mentioned
in connection with Minni and Ararat, and hence their original seat must have
been in Armenia (Jer. 51:27), probably near the Black Sea, which, from their
founder, was first called Axenus, and afterwards the Euxine.
Ashpenaz - the master of the eunuchs of
Nebuchadnezzar (Dan. 1:3), the "Rabsaris" of the court. His position was similar
to that of the Kislar-aga of the modern Turkish sultans.
Ashtaroth - a city of Bashan, in the kingdom of Og
(Deut. 1:4; Josh. 12:4; 13:12; 9:10). It was in the half-tribe of Manasseh
(Josh. 13:12), and as a Levitical city was given to the Gershonites (1 Chr.
6:71). Uzzia, one of David's valiant men (1 Chr. 11:44), is named as of this
city. It is identified with Tell Ashterah, in the Hauran, and is noticed on
monuments B.C. 1700-1500. The name Beesh-terah (Josh. 21:27) is a contraction
for Beth-eshterah, i.e., "the house of Ashtaroth."
Ashteroth Karnaim - Ashteroth of the two horns, the
abode of the Rephaim (Gen. 14:5). It may be identified with Ashtaroth preceding;
called "Karnaim", i.e., the "two-horned" (the crescent moon). The Samaritan
version renders the word by "Sunamein," the present es-Sunamein, 28 miles south
of Damascus.
Ashtoreth - the moon goddess of the Phoenicians,
representing the passive principle in nature, their principal female deity;
frequently associated with the name of Baal, the sun-god, their chief male deity
(Judg. 10:6; 1 Sam. 7:4; 12:10). These names often occur in the plural
(Ashtaroth, Baalim), probably as indicating either different statues or
different modifications of the deities. This deity is spoken of as Ashtoreth of
the Zidonians. She was the Ishtar of the Accadians and the Astarte of the Greeks
(Jer. 44:17; 1 Kings 11:5, 33; 2 Kings 23:13). There was a temple of this
goddess among the Philistines in the time of Saul (1 Sam. 31:10). Under the name
of Ishtar, she was one of the great deities of the Assyrians. The Phoenicians
called her Astarte. Solomon introduced the worship of this idol (1 Kings 11:33).
Jezebel's 400 priests were probably employed in its service (1 Kings 18:19). It
was called the "queen of heaven" (Jer. 44:25).
Ashurites - mentioned among those over whom
Ish-bosheth was made king (2 Sam. 2:9).
Asia - is used to denote Proconsular Asia, a Roman
province which embraced the western parts of Asia Minor, and of which Ephesus
was the capital, in Acts 2:9; 6:9; 16:6; 19:10,22; 20:4, 16, 18, etc., and
probably Asia Minor in Acts 19:26, 27; 21:27; 24:18; 27:2. Proconsular Asia
contained the seven churches of the Apocalypse (Rev. 1:11). The "chiefs of Asia"
(Acts 19:31) were certain wealthy citizens who were annually elected to preside
over the games and religious festivals of the several cities to which they
belonged. Some of these "Asiarchs" were Paul's friends.
Asnapper - probably the same as Assur-bani-pal
(Sardanapalos of the Greeks), styled the "great and noble" (Ezra 4:10), was the
son and successor (B.C. 668) of Esar-haddon (q.v.). He was "luxurious,
ambitious, and cruel, but a magnificent patron of literature." He formed at
Nineveh a library of clay tablets, numbering about 10,000. These are now mostly
in the British Museum. They throw much light on the history and antiquities of
Assyria.
Assur-bani-pal was a munificent patron of literature, and the conqueror of
Elam. Towards the middle of his reign his empire was shaken by a great rebellion
headed by his brother in Babylon. The rebellion was finally put down, but Egypt
was lost, and the military power of Assyria was so exhausted that it could with
difficulty resist the hordes of Kimmerians who poured over Western Asia. (See NINEVEH.)
Asp - (Heb. pethen), Deut. 32:33; Job 20:14, 16; Isa.
11:8. It was probably the Egyptian cobra (Naja haje), which was very poisonous
(Rom. 3:13; Gr. aspis). The Egyptians worshipped it as the uraeus, and it
was found in the desert and in the fields. The peace and security of Messiah's
reign is represented by the figure of a child playing on the hole of the asp.
(See ADDER.)
Ass - frequently mentioned throughout Scripture. Of
the domesticated species we read of, (1.) The she ass (Heb. 'athon), so named
from its slowness (Gen. 12:16; 45:23; Num. 22:23; 1 Sam. 9:3). (2.) The male ass
(Heb. hamor), the common working ass of Western Asia, so called from its red
colour. Issachar is compared to a strong ass (Gen. 49:14). It was forbidden to
yoke together an ass and an ox in the plough (Deut. 22:10). (3.) The ass's colt
(Heb. 'air), mentioned Judg. 10:4; 12:14. It is rendered "foal" in Gen. 32:15;
49:11. (Comp. Job 11:12; Isa. 30:6.) The ass is an unclean animal, because it
does not chew the cud (Lev. 11:26. Comp. 2 Kings 6:25). Asses constituted a
considerable portion of wealth in ancient times (Gen. 12:16; 30:43; 1 Chr.
27:30; Job 1:3; 42:12). They were noted for their spirit and their attachment to
their master (Isa. 1:3). They are frequently spoken of as having been ridden
upon, as by Abraham (Gen. 22:3), Balaam (Num. 22:21), the disobedient prophet (1
Kings 13:23), the family of Abdon the judge, seventy in number (Judg. 12:14),
Zipporah (Ex. 4:20), the Shunammite (1 Sam. 25:30), etc. Zechariah (9:9)
predicted our Lord's triumphal entrance into Jerusalem, "riding upon an ass, and
upon a colt," etc. (Matt. 21:5, R.V.).
Of wild asses two species are noticed, (1) that called in Hebrew
'arod, mentioned Job 39:5 and Dan. 5:21, noted for its swiftness; and (2)
that called pe're, the wild ass of Asia (Job 39:6-8; 6:5; 11:12; Isa.
32:14; Jer. 2:24; 14:6, etc.). The wild ass was distinguished for its fleetness
and its extreme shyness. In allusion to his mode of life, Ishmael is likened to
a wild ass (Gen. 16:12. Here the word is simply rendered "wild" in the
Authorized Version, but in the Revised Version, "wild-ass among men").
Asshur - second son of Shem (Gen. 10:22; 1 Chr.
1:17). He went from the land of Shinar and built Nineveh, etc. (Gen. 10:11,12).
He probably gave his name to Assyria, which is the usual translation of the
word, although the form Asshur is sometimes retained (Num. 24:22, 24; Ezek.
27:23, etc.). In Gen. 2:14 "Assyria" ought to be "Asshur," which was the
original capital of Assyria, a city represented by the mounds of Kalah Sherghat,
on the west bank of the Tigris. This city was founded by Bel-kap-kapu about B.C.
1700. At a later date the capital was shifted to Ninua, or Nineveh, now
Koyunjik, on the eastern bank of the river. (See CALAH ¯T0000688; NINEVEH.)
Assos - a sea-port town of Proconsular Asia, in the
district of Mysia, on the north shore of the Gulf of Adramyttium. Paul came
hither on foot along the Roman road from Troas (Acts 20:13, 14), a distance of
20 miles. It was about 30 miles distant from Troas by sea. The island of Lesbos
lay opposite it, about 7 miles distant.
Assurance - The resurrection of Jesus (Acts 17:31) is
the "assurance" (Gr. pistis, generally rendered "faith") or pledge God has given
that his revelation is true and worthy of acceptance. The "full assurance [Gr.
plerophoria, 'full bearing'] of faith" (Heb. 10:22) is a fulness of faith in God
which leaves no room for doubt. The "full assurance of understanding" (Col. 2:2)
is an entire unwavering conviction of the truth of the declarations of
Scripture, a joyful steadfastness on the part of any one of conviction that he
has grasped the very truth. The "full assurance of hope" (Heb. 6:11) is a sure
and well-grounded expectation of eternal glory (2 Tim. 4:7, 8). This assurance
of hope is the assurance of a man's own particular salvation.
This infallible assurance, which believers may attain unto as to their own
personal salvation, is founded on the truth of the promises (Heb. 6:18), on the
inward evidence of Christian graces, and on the testimony of the Spirit of
adoption (Rom. 8:16). That such a certainty may be attained appears from the
testimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from the command to seek
after it (Heb. 6:11; 2 Pet. 1:10), and from the fact that it has been attained
(2 Tim. 1:12; 4:7, 8; 1 John 2:3; 4:16).
This full assurance is not of the essence of saving faith. It is the result
of faith, and posterior to it in the order of nature, and so frequently also in
the order of time. True believers may be destitute of it. Trust itself is
something different from the evidence that we do trust. Believers, moreover, are
exhorted to go on to something beyond what they at present have when they are
exhorted to seek the grace of full assurance (Heb. 10:22; 2 Pet. 1:5-10). The
attainment of this grace is a duty, and is to be diligently sought.
"Genuine assurance naturally leads to a legitimate and abiding peace and joy,
and to love and thankfulness to God; and these from the very laws of our being
to greater buoyancy, strength, and cheerfulness in the practice of obedience in
every department of duty."
This assurance may in various ways be shaken, diminished, and intermitted,
but the principle out of which it springs can never be lost. (See FAITH.)
Assyria - the name derived from the city Asshur on
the Tigris, the original capital of the country, was originally a colony from
Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous
region lying to the north of Babylonia, extending along the Tigris as far as to
the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It
was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a
conquering power, and shook off the yoke of its Babylonian masters. It subdued
the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in
process of time non-Semite tribes mingled with the inhabitants. They were a
military people, the "Romans of the East."
Of the early history of the kingdom of Assyria little is positively known. In
B.C. 1120 Tiglath-pileser I., the greatest of the Assyrian kings, "crossed the
Euphrates, defeated the kings of the Hittites, captured the city of Carchemish,
and advanced as far as the shores of the Mediterranean." He may be regarded as
the founder of the first Assyrian empire. After this the Assyrians gradually
extended their power, subjugating the states of Northern Syria. In the reign of
Ahab, king of Israel, Shalmaneser II. marched an army against the Syrian states,
whose allied army he encountered and vanquished at Karkar. This led to Ahab's
casting off the yoke of Damascus and allying himself with Judah. Some years
after this the Assyrian king marched an army against Hazael, king of Damascus.
He besieged and took that city. He also brought under tribute Jehu, and the
cities of Tyre and Sidon.
About a hundred years after this (B.C. 745) the crown was seized by a
military adventurer called Pul, who assumed the name of Tiglath-pileser III. He
directed his armies into Syria, which had by this time regained its
independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three
years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath,
and thus was compelled by Tiglath-pileser to do him homage and pay a yearly
tribute.
In B.C. 738, in the reign of Menahem, king of Israel, Pul invaded Israel, and
imposed on it a heavy tribute (2 Kings 15:19). Ahaz, the king of Judah, when
engaged in a war against Israel and Syria, appealed for help to this Assyrian
king by means of a present of gold and silver (2 Kings 16:8); who accordingly
"marched against Damascus, defeated and put Rezin to death, and besieged the
city itself." Leaving a portion of his army to continue the siege, "he advanced
through the province east of Jordan, spreading fire and sword," and became
master of Philistia, and took Samaria and Damascus. He died B.C. 727, and was
succeeded by Shalmanezer IV., who ruled till B.C. 722. He also invaded Syria (2
Kings 17:5), but was deposed in favour of Sargon (q.v.) the Tartan, or
commander-in-chief of the army, who took Samaria (q.v.) after a siege of three
years, and so put an end to the kingdom of Israel, carrying the people away into
captivity, B.C. 722 (2 Kings 17:1-6, 24; 18:7, 9). He also overran the land of
Judah, and took the city of Jerusalem (Isa. 10:6, 12, 22, 24, 34). Mention is
next made of Sennacherib (B.C. 705), the son and successor of Sargon (2 Kings
18:13; 19:37; Isa. 7:17, 18); and then of Esar-haddon, his son and successor,
who took Manasseh, king of Judah, captive, and kept him for some time a prisoner
at Babylon, which he alone of all the Assyrian kings made the seat of his
government (2 Kings 19:37; Isa. 37:38).
Assur-bani-pal, the son of Esarhaddon, became king, and in Ezra 4:10 is
referred to as Asnapper. From an early period Assyria had entered on a
conquering career, and having absorbed Babylon, the kingdoms of Hamath,
Damascus, and Samaria, it conquered Phoenicia, and made Judea feudatory, and
subjected Philistia and Idumea. At length, however, its power declined. In B.C.
727 the Babylonians threw off the rule of the Assyrians, under the leadership of
the powerful Chaldean prince Merodach-baladan (2 Kings 20:12), who, after twelve
years, was subdued by Sargon, who now reunited the kingdom, and ruled over a
vast empire. But on his death the smouldering flames of rebellion again burst
forth, and the Babylonians and Medes successfully asserted their independence
(B.C. 625), and Assyria fell according to the prophecies of Isaiah (10:5-19),
Nahum (3:19), and Zephaniah (3:13), and the many separate kingdoms of which it
was composed ceased to recognize the "great king" (2 Kings 18:19; Isa. 36:4).
Ezekiel (31) attests (about B.C. 586) how completely Assyria was overthrown. It
ceases to be a nation. (See NINEVEH ¯T0002735; BABYLON.)
Astrologer - (Dan. 1:20; 2:2, 10, 27, etc.) Heb.
'ashshaph', an enchanter, one who professes to divine future events by the
appearance of the stars. This science flourished among the Chaldeans. It was
positively forbidden to the Jews (Deut. 4:19; 18:10; Isa. 47:13).
Astronomy - The Hebrews were devout students of the
wonders of the starry firmanent (Amos 5:8; Ps. 19). In the Book of Job, which is
the oldest book of the Bible in all probability, the constellations are
distinguished and named. Mention is made of the "morning star" (Rev. 2:28; comp.
Isa. 14:12), the "seven stars" and "Pleiades," "Orion," "Arcturus," the "Great
Bear" (Amos 5:8; Job 9:9; 38:31), "the crooked serpent," Draco (Job 26:13), the
Dioscuri, or Gemini, "Castor and Pollux" (Acts 28:11). The stars were called
"the host of heaven" (Isa. 40:26; Jer. 33:22).
The oldest divisions of time were mainly based on the observation of the
movements of the heavenly bodies, the "ordinances of heaven" (Gen. 1:14-18; Job
38:33; Jer. 31:35; 33:25). Such observations led to the division of the year
into months and the mapping out of the appearances of the stars into twelve
portions, which received from the Greeks the name of the "zodiac." The word
"Mazzaroth" (Job 38:32) means, as the margin notes, "the twelve signs" of the
zodiac. Astronomical observations were also necessary among the Jews in order to
the fixing of the proper time for sacred ceremonies, the "new moons," the
"passover," etc. Many allusions are found to the display of God's wisdom and
power as seen in the starry heavens (Ps. 8; 19:1-6; Isa. 51:6, etc.)
Asuppim - (1 Chr. 26:15, 17, Authorized Version; but
in Revised Version, "storehouse"), properly the house of stores for the priests.
In Neh. 12:25 the Authorized Version has "thresholds," marg. "treasuries" or
"assemblies;" Revised Version, "storehouses."
Atad - buckthorn, a place where Joseph and his
brethren, when on their way from Egypt to Hebron with the remains of their
father Jacob, made for seven days a "great and very sore lamentation." On this
account the Canaanites called it "Abel-mizraim" (Gen. 50:10, 11). It was
probably near Hebron. The word is rendered "bramble" in Judg. 9:14, 15, and
"thorns" in Ps. 58:9.
Ataroth - crowns. (1.) A city east of Jordan, not far
from Gilead (Num. 32:3).
(2.) A town on the border of Ephraim and Benjamin (Josh. 16:2, 7), called
also Ataroth-adar (16:5). Now ed-Da'rieh.
(3.) "Ataroth, the house of Joab" (1 Chr. 2:54), a town of Judah inhabited by
the descendants of Caleb.
Ater - shut; lame. (1.) Ezra 2:16. (2.) Neh. 10:17.
(3.) Ezra 2:42.
Athaliah - whom God afflicts. (1.) The daughter of
Ahab and Jezebel, and the wife of Jehoram, king of Judah (2 Kings 8:18), who
"walked in the ways of the house of Ahab" (2 Chr. 21:6), called "daughter" of
Omri (2 Kings 8:26). On the death of her husband and of her son Ahaziah, she
resolved to seat herself on the vacant throne. She slew all Ahaziah's children
except Joash, the youngest (2 Kings 11:1,2). After a reign of six years she was
put to death in an insurrection (2 Kings 11:20; 2 Chr. 21:6; 22:10-12; 23:15),
stirred up among the people in connection with Josiah's being crowned as king.
(2.) Ezra 8:7. (3.) 1 Chr. 8:26.
Athens - the capital of Attica, the most celebrated
city of the ancient world, the seat of Greek literature and art during the
golden period of Grecian history. Its inhabitants were fond of novelty (Acts
17:21), and were remarkable for their zeal in the worship of the gods. It was a
sarcastic saying of the Roman satirist that it was "easier to find a god at
Athens than a man."
On his second missionary journey Paul visited this city (Acts 17:15; comp. 1
Thess. 3:1), and delivered in the Areopagus his famous speech (17:22-31). The
altar of which Paul there speaks as dedicated "to the [properly "an"] unknown
God" (23) was probably one of several which bore the same inscription. It is
supposed that they originated in the practice of letting loose a flock of sheep
and goats in the streets of Athens on the occasion of a plague, and of offering
them up in sacrifice, at the spot where they lay down, "to the god concerned."
Atonement - This word does not occur in the
Authorized Version of the New Testament except in Rom. 5:11, where in the
Revised Version the word "reconciliation" is used. In the Old Testament it is of
frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at
one or being reconciled, so that atonement is reconciliation. Thus it is used to
denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is
brought about, viz., the death of Christ itself; and when so used it means
satisfaction, and in this sense to make an atonement for one is to make
satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as
regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated
our sins. But in Scripture usage the word denotes the reconciliation itself, and
not the means by which it is effected. When speaking of Christ's saving work,
the word "satisfaction," the word used by the theologians of the Reformation, is
to be preferred to the word "atonement." Christ's satisfaction is all he did in
the room and in behalf of sinners to satisfy the demands of the law and justice
of God. Christ's work consisted of suffering and obedience, and these were
vicarious, i.e., were not merely for our benefit, but were in our stead, as the
suffering and obedience of our vicar, or substitute. Our guilt is expiated by
the punishment which our vicar bore, and thus God is rendered propitious, i.e.,
it is now consistent with his justice to manifest his love to transgressors.
Expiation has been made for sin, i.e., it is covered. The means by which it is
covered is vicarious satisfaction, and the result of its being covered is
atonement or reconciliation. To make atonement is to do that by virtue of which
alienation ceases and reconciliation is brought about. Christ's mediatorial work
and sufferings are the ground or efficient cause of reconciliation with God.
They rectify the disturbed relations between God and man, taking away the
obstacles interposed by sin to their fellowship and concord. The reconciliation
is mutual, i.e., it is not only that of sinners toward God, but also and
pre-eminently that of God toward sinners, effected by the sin-offering he
himself provided, so that consistently with the other attributes of his
character his love might flow forth in all its fulness of blessing to men. The
primary idea presented to us in different forms throughout the Scripture is that
the death of Christ is a satisfaction of infinite worth rendered to the law and
justice of God (q.v.), and accepted by him in room of the very penalty man had
incurred. It must also be constantly kept in mind that the atonement is not the
cause but the consequence of God's love to guilty men (John 3:16; Rom. 3:24, 25;
Eph. 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not
in an absolute but in a relative sense, i.e., if man is to be saved, there is no
other way than this which God has devised and carried out (Ex. 34:7; Josh.
24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5). This is God's plan, clearly
revealed; and that is enough for us to know.
Atonement, Day of - the great annual day of
humiliation and expiation for the sins of the nation, "the fast" (Acts 27:9),
and the only one commanded in the law of Moses. The mode of its observance is
described in Lev. 16:3-10; 23:26-32; and Num. 29:7-11.
It was kept on the tenth day of the month Tisri, i.e., five days before the
feast of Tabernacles, and lasted from sunset to sunset. (See AZAZEL.)
Augustus - the cognomen of the first Roman emperor,
C. Julius Caesar Octavianus, during whose reign Christ was born (Luke 2:1). His
decree that "all the world should be taxed" was the divinely ordered occasion of
Jesus' being born, according to prophecy (Micah 5:2), in Bethlehem. This name
being simply a title meaning "majesty" or "venerable," first given to him by the
senate (B.C. 27), was borne by succeeding emperors. Before his death (A.D. 14)
he associated Tiberius with him in the empire (Luke 3:1), by whom he was
succeeded.
Augustus band - (Acts 27:1.: literally, of Sebaste,
the Greek form of Augusta, the name given to Caesarea in honour of Augustus
Caesar). Probably this "band" or cohort consisted of Samaritan soldiers
belonging to Caesarea.
Ava - a place in Assyria from which colonies were
brought to Samaria (2 Kings 17:24). It is probably the same with Ivah (18:34;
19:13; Isa. 37:13). It has been identified with Hit on the Euphrates.
Aven - nothingness; vanity. (1.) Hosea speaks of the
"high places of Aven" (10:8), by which he means Bethel. He also calls it
Beth-aven, i.e., "the house of vanity" (4:15), on account of the golden calves
Jeroboam had set up there (1 Kings 12:28).
(2.) Translated by the LXX. "On" in Ezek. 30:17. The Egyptian Heliopolis or
city of On (q.v.).
(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern Baalbec.
Avenger of blood - (Heb. goel, from verb gaal, "to be
near of kin," "to redeem"), the nearest relative of a murdered person. It was
his right and duty to slay the murderer (2 Sam. 14:7, 11) if he found him
outside of a city of refuge. In order that this law might be guarded against
abuse, Moses appointed six cities of refuge (Ex. 21:13; Num. 35:13; Deut.
19:1,9). These were in different parts of the country, and every facility was
afforded the manslayer that he might flee to the city that lay nearest him for
safety. Into the city of refuge the avenger durst not follow him. This
arrangement applied only to cases where the death was not premeditated. The case
had to be investigated by the authorities of the city, and the wilful murderer
was on no account to be spared. He was regarded as an impure and polluted
person, and was delivered up to the goel (Deut. 19:11-13). If the offence
was merely manslaughter, then the fugitive must remain within the city till the
death of the high priest (Num. 35:25).
Avim - a people dwelling in Hazerim, or "the
villages" or "encampments" on the south-west corner of the sea-coast (Deut.
2:23). They were subdued and driven northward by the Caphtorim. A trace of them
is afterwards found in Josh. 13:3, where they are called Avites.
Awl - an instrument only referred to in connection
with the custom of boring the ear of a slave (Ex. 21:6; Deut. 15:17), in token
of his volunteering perpetual service when he might be free. (Comp. Ps. 40:6;
Isa. 50:5).
Axe - used in the Authorized Version of Deut. 19:5;
20:19; 1 Kings 6:7, as the translation of a Hebrew word which means "chopping."
It was used for felling trees (Isa. 10:34) and hewing timber for building. It is
the rendering of a different word in Judg. 9:48, 1 Sam. 13:20, 21, Ps. 74:5,
which refers to its sharpness. In 2 Kings 6:5 it is the translation of a word
used with reference to its being made of iron. In Isa. 44:12 the Revised Version
renders by "axe" the Hebrew maatsad, which means a "hewing" instrument.
In the Authorized Version it is rendered "tongs." It is also used in Jer. 10:3,
and rendered "axe." The "battle-axe" (army of Medes and Persians) mentioned in
Jer. 51:20 was probably, as noted in the margin of the Revised Version, a "maul"
or heavy mace. In Ps. 74:6 the word so rendered means "feller." (See the
figurative expression in Matt. 3:10; Luke 3:9.)
Azal - (Zech. 14:5) should perhaps be rendered "very
near" = "the way of escape shall be made easy." If a proper name, it may denote
some place near the western extremity of the valley here spoken of near
Jerusalem.
Azariah - whom Jehovah helps. (1.) Son of Ethan, of
the tribe of Judah (1 Chr. 2:8).
(2.) Son of Ahimaaz, who succeeded his grandfather Zadok as high priest (1
Chr. 6:9; 1 Kings 4:2) in the days of Solomon. He officiated at the consecration
of the temple (1 Chr. 6:10).
(3.) The son of Johanan, high priest in the reign of Abijah and Asa (2 Chr.
6:10, 11).
(4.) High priest in the reign of Uzziah, king of Judah (2 Kings 14:21; 2 Chr.
26:17-20). He was contemporary with the prophets Isaiah, Amos, and Joel.
(5.) High priest in the days of Hezekiah (2 Chr. 31:10-13). Of the house of
Zadok.
(6.) Several other priests and Levites of this name are mentioned (1 Chr.
6:36; Ezra 7:1; 1 Chr. 9:11; Neh. 3:23, etc.).
(7.) The original name of Abed-nego (Dan. 1:6, 7, 11, 16). He was of the
royal family of Judah, and with his other two companions remarkable for his
personal beauty and his intelligence as well as piety.
(8.) The son of Oded, a remarkable prophet in the days of Asa (2 Chr. 15:1).
He stirred up the king and the people to a great national reformation.
Azazel - (Lev. 16:8, 10, 26, Revised Version only
here; rendered "scape-goat" in the Authorized Version). This word has given rise
to many different views. Some Jewish interpreters regard it as the name of a
place some 12 miles east of Jerusalem, in the wilderness. Others take it to be
the name of an evil spirit, or even of Satan. But when we remember that the two
goats together form a type of Christ, on whom the Lord "laid the iniquity of us
all," and examine into the root meaning of this word (viz., "separation"), the
interpretation of those who regard the one goat as representing the atonement
made, and the other, that "for Azazel," as representing the effect of the great
work of atonement (viz., the complete removal of sin), is certainly to be
preferred. The one goat which was "for Jehovah" was offered as a sin-offering,
by which atonement was made. But the sins must also be visibly banished, and
therefore they were symbolically laid by confession on the other goat, which was
then "sent away for Azazel" into the wilderness. The form of this word indicates
intensity, and therefore signifies the total separation of sin: it was wholly
carried away. It was important that the result of the sacrifices offered by the
high priest alone in the sanctuary should be embodied in a visible transaction,
and hence the dismissal of the "scape-goat." It was of no consequence what
became of it, as the whole import of the transaction lay in its being sent into
the wilderness bearing away sin. As the goat "for Jehovah" was to witness to the
demerit of sin and the need of the blood of atonement, so the goat "for Azazel"
was to witness to the efficacy of the sacrifice and the result of the shedding
of blood in the taking away of sin.
Azaziah - whom Jehovah strengthened. (1.) One of the
Levitical harpers in the temple (1 Chr. 15:21).
(2.) The father of Hoshea, who was made ruler over the Ephraimites (1 Chr.
27:20).
(3.) One who had charge of the temple offerings (2 Chr. 31:13).
Azekah - dug over, a town in the Shephelah or low
hills of Judah (Josh. 15:35), where the five confederated Amoritish kings were
defeated by Joshua and their army destroyed by a hailstrom (10:10, 11). It was
one of the places re-occupied by the Jews on their return from the Captivity
(Neh. 11:30).
Azel - noble, a descendant of king Saul (1 Chr. 8:37;
9:43, 44).
Azmaveth - strong as death. (1.) One of David's
thirty warriors (2 Sam. 23:31).
(2.) An overseer over the royal treasury in the time of David and Solomon (1
Chr. 27:25).
(3.) A town in the tribe of Judah, near Jerusalem (Neh. 12:29; Ezra 2:24).
(4.) 1 Chr. 8:36
Azotus - the Grecized form (Acts 8:40, etc.) of
Ashdod (q.v.).
Azubah - deserted. (1.) The wife of Caleb (1 Chr.
2:18, 19).
(2.) The daughter of Shilhi, and mother of king Jehoshaphat (1 Kings 22:42).
Azur and Azzur - helper. (1.) The father of Hananiah,
a false prophet (Jer. 28:1).
(2.) The father of Jaazaniah (Ezek. 11:1).
(3.) One of those who sealed the covenant with Jehovah on the return from
Babylon (Neh. 10:17).
Baal - lord. (1.) The name appropriated to the
principal male god of the Phoenicians. It is found in several places in the
plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is
identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor
(Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and
was afterwards the religion of the ten tribes in the time of Ahab (1 Kings
16:31-33; 18:19, 22). It prevailed also for a time in the kingdom of Judah (2
Kings 8:27; comp. 11:18; 16:3; 2 Chr. 28:2), till finally put an end to by the
severe discipline of the Captivity (Zeph. 1:4-6). The priests of Baal were in
great numbers (1 Kings 18:19), and of various classes (2 Kings 10:19). Their
mode of offering sacrifices is described in 1 Kings 18:25-29. The sun-god, under
the general title of Baal, or "lord," was the chief object of worship of the
Canaanites. Each locality had its special Baal, and the various local Baals were
summed up under the name of Baalim, or "lords." Each Baal had a wife, who was a
colourless reflection of himself.
(2.) A Benjamite, son of Jehiel, the progenitor of the Gibeonites (1 Chr.
8:30; 9:36).
(3.) The name of a place inhabited by the Simeonites, the same probably as
Baal-ath-beer (1 Chr. 4:33; Josh. 19:8).
Baalah - mistress; city. (1.) A city in the south of
Judah (Josh. 15:29), elsewhere called Balah (Josh. 19:3) and Bilhah (1 Chr.
4:29). Now Khurbet Zebalah.
(2.) A city on the northern border of the tribe of Judah (Josh. 15:10),
called also Kirjath-jearim, q.v. (15:9; 1 Chr. 13:6), now Kuriet-el-Enab, or as
some think, 'Erma.
(3.) A mountain on the north-western boundary of Judah and Dan (Josh. 15:11).
Baalath - a town of the tribe of Dan (Josh. 19:44).
It was fortified by Solomon (1 Kings 9:18; 2 Chr. 8:6). Some have identified it
with Bel'ain, in Wady Deir Balut.
Baalath-beer - Baalah of the well, (Josh. 19:8,
probably the same as Baal, mentioned in 1 Chr. 4:33, a city of Simeon.
Baalbec - called by the Greeks Heliopolis i.e., "the
city of the sun", because of its famous Temple of the Sun, has by some been
supposed to be Solomon's "house of the forest of Lebanon" (1 Kings 7:2; 10:17; 2
Chr. 9:16); by others it is identified with Baal-gad (q.v.). It was a city of
Coele-Syria, on the lowest declivity of Anti-Libanus, about 42 miles north-west
of Damascus. It was one of the most splendid of Syrian cities, existing from a
remote antiquity. After sustaining several sieges under the Moslems and others,
it was finally destroyed by an earthquake in 1759. Its ruins are of great
extent.
Baal-berith - covenant lord, the name of the god
worshipped in Shechem after the death of Gideon (Judg. 8:33; 9:4). In 9:46 he is
called simply "the god Berith." The name denotes the god of the covenant into
which the Israelites entered with the Canaanites, contrary to the command of
Jehovah (Ex. 34:12), when they began to fall away to the worship of idols.
Baale of Judah - lords of Judah, a city in the tribe
of Judah from which David brought the ark into Jerusalem (2 Sam. 6:2). Elsewhere
(1 Chr. 13:6) called Kirjath-jearim. (See BAALAH.)
Baal-gad - lord of fortune, or troop of Baal, a
Canaanite city in the valley of Lebanon at the foot of Hermon, hence called
Baal-hermon (Judge. 3:3; 1 Chr. 5:23), near the source of the Jordan (Josh.
13:5; 11:17; 12:7). It was the most northern point to which Joshua's conquests
extended. It probably derived its name from the worship of Baal. Its modern
representative is Banias. Some have supposed it to be the same as Baalbec.
Baal-hamon - place of a multitude, a place where
Solomon had an extensive vineyard (Cant. 8:11). It has been supposed to be
identical with Baal-gad, and also with Hammon in the tribe of Asher (Josh.
19:28). Others identify it with Belamon, in Central Palestine, near Dothaim.
Baal-hanan - lord of grace. (1.) A king of Edom, son
of Achbor (Gen. 36:38, 39; 1 Chr. 1:49, 50).
(2.) An overseer of "the olive trees and sycomore trees in the low plains"
(the Shephelah) under David (1 Chr. 27:28).
Baal-hazor - having a courtyard, or Baal's village,
the place on the borders of Ephraim and Benjamin where Absalom held the feast of
sheep-shearing when Amnon was assassinated (2 Sam. 13:23). Probably it is the
same with Hazor (Neh. 11:33), now Tell' Asur, 5 miles north-east of Bethel.
Baal-hermon - lord of Hermon. (1.) A city near Mount
Hermon inhabited by the Ephraimites (1 Chr. 5:23). Probably identical with
Baal-gad (Josh. 11:17).
(2.) A mountain east of Lebanon (Judg. 3:3). Probably it may be the same as
Mount Hermon, or one of its three peaks.
Baali - my lord, a title the prophet (Hos. 2:16)
reproaches the Jewish church for applying to Jehovah, instead of the more
endearing title Ishi, meaning "my husband."
Baalim - plural of Baal; images of the god Baal
(Judg. 2:11; 1 Sam. 7:4).
Baalis - king of the Ammonites at the time of the
Babylonian captivity (Jer. 40:14). He hired Ishmael to slay Gedaliah who had
been appointed governor over the cities of Judah.
Baal-meon - lord of dwelling, a town of Reuben (Num.
32:38), called also Beth-meon (Jer. 48:23) and Beth-baal-meon (Josh. 13:17). It
is supposed to have been the birth-place of Elisha. It is identified with the
modern M'ain, about 3 miles south-east of Heshbon.