Topaz - Heb. pitdah (Ezek. 28:13; Rev. 21:20), a
golden yellow or "green" stone brought from Cush or Ethiopia (Job 28:19). It was
the second stone in the first row in the breastplate of the high priest, and had
the name of Simeon inscribed on it (Ex. 28:17). It is probably the chrysolite of
the moderns.
Tophel - lime, a place in the wilderness of Sinai
(Deut. 1:1), now identified with Tafyleh or Tufileh, on the west side of the
Edomitish mountains.
Tophet - =Topheth, from Heb. toph "a drum," because
the cries of children here sacrificed by the priests of Moloch were drowned by
the noise of such an instrument; or from taph or toph, meaning "to burn," and
hence a place of burning, the name of a particular part in the valley of Hinnom.
"Fire being the most destructive of all elements, is chosen by the sacred
writers to symbolize the agency by which God punishes or destroys the wicked. We
are not to assume from prophetical figures that material fire is the precise
agent to be used. It was not the agency employed in the destruction of
Sennacherib, mentioned in Isa. 30:33...Tophet properly begins where the Vale of
Hinnom bends round to the east, having the cliffs of Zion on the north, and the
Hill of Evil Counsel on the south. It terminates at Beer 'Ayub, where it joins
the Valley of Jehoshaphat. The cliffs on the southern side especially abound in
ancient tombs. Here the dead carcasses of beasts and every offal and abomination
were cast, and left to be either devoured by that worm that never died or
consumed by that fire that was never quenched." Thus Tophet came to represent
the place of punishment. (See HINNOM.)
Torches - On the night of his betrayal, when our Lord
was in the garden of Gethsemane, Judas, "having received a band of men and
officers from the chief priests and Pharisees, cometh thither with lanterns and
torches and weapons" (John 18:1-3). Although it was the time of full moon, yet
in the valley of the Kidron "there fell great, deep shadows from the declivity
of the mountain and projecting rocks; there were there caverns and grottos, into
which a fugitive might retreat; finally, there were probably a garden-house and
tower, into whose gloom it might be necessary for a searcher to throw light
around." Lange's Commentary. (Nahum 2:3, "torches," Revised Version, "steel,"
probably should be "scythes" for war-chariots.)
Torment - Gr. basanos (Matt. 4:24), the "touch-stone"
of justice; hence inquisition by torture, and then any disease which racks and
tortures the limbs.
Tortoise - (Heb. tsabh). Ranked among the unclean
animals (Lev. 11:29). Land tortoises are common in Syria. The LXX. renders the
word by "land crocodile." The word, however, more probably denotes a lizard,
called by the modern Arabs dhabb.
Tower of the furnaces - (Neh. 3:11; 12:38), a tower
at the north-western angle of the second wall of Jerusalem. It was probably so
named from its contiguity to the "bakers' street" (Jer. 37:21).
Towers - of Babel (Gen. 11:4), Edar (Gen. 35:21),
Penuel (Judg. 8:9, 17), Shechem (9:46), David (Cant. 4:4), Lebanon (7:4), Syene
(Ezek. 29:10), Hananeel (Zech. 14:10), Siloam (Luke 13:4). There were several
towers in Jerusalem (2 Chr. 26:9; Ps. 48:12). They were erected for various
purposes, as watch-towers in vineyard (Isa. 5:2; Matt. 21:33) and towers for
defence.
Trachonitis - a rugged region, corresponds to the
Heb. Argob (q.v.), the Greek name of a region on the east of Jordan (Luke 3:1);
one of the five Roman provinces into which that district was divided. It was in
the tetrarchy of Philip, and is now called the Lejah.
Tradition - any kind of teaching, written or spoken,
handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this
word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6,
it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to
the degenerate Judaism of the "strangers scattered" whom he addresses (comp.
Acts 15:10; Matt. 15:2-6; Gal. 1:14).
Trance - (Gr. ekstasis, from which the word "ecstasy"
is derived) denotes the state of one who is "out of himself." Such were the
trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, "a preternatural,
absorbed state of mind preparing for the reception of the vision", (comp. 2 Cor.
12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered "astonishment,"
"amazement" (comp. Mark 16:8; Acts 3:10).
Transfiguration, the - of our Lord on a "high
mountain apart," is described by each of the three evangelists (Matt. 17:1-8;
Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt,
was informed by Peter, who was present on the occasion. What these evangelists
record was an absolute historical reality, and not a mere vision. The
concurrence between them in all the circumstances of the incident is exact. John
seems to allude to it also (John 1:14). Forty years after the event Peter
distinctly makes mention of it (2 Pet. 1:16-18). In describing the
sanctification of believers, Paul also seems to allude to this majestic and
glorious appearance of our Lord on the "holy mount" (Rom. 12:2; 2 Cor. 3:18).
The place of the transfiguration was probably Mount Hermon (q.v.), and not
Mount Tabor, as is commonly supposed.
Treasure cities - store cities which the Israelites
built for the Egyptians (Ex. 1:11). (See PITHOM.)
Towns in which the treasures of the kings of Judah were kept were so designated
(1 Chr. 27:25).
Treasure houses - the houses or magazines built for
the safe keeping of treasure and valuable articles of any kind (Ezra 5:17; 7:20;
Neh. 10:38; Dan. 1:2).
Treasury - (Matt. 27:6; Mark 12:41; John 8:20). It
does not appear that there was a separate building so called. The name was given
to the thirteen brazen chests, called "trumpets," from the form of the opening
into which the offerings of the temple worshippers were put. These stood in the
outer "court of the women." "Nine chests were for the appointed money-tribute
and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four
chests for freewill-offerings for wood, incense, temple decoration, and
burnt-offerings" (Lightfoot's Hor. Heb.).
Tree of life - stood also in the midst of the garden
of Eden (Gen. 2:9; 3:22). Some writers have advanced the opinion that this tree
had some secret virtue, which was fitted to preserve life. Probably the lesson
conveyed was that life was to be sought by man, not in himself or in his own
power, but from without, from Him who is emphatically the Life (John 1:4; 14:6).
Wisdom is compared to the tree of life (Prov. 3:18). The "tree of life" spoken
of in the Book of Revelation (Rev. 2:7; 22:2, 14) is an emblem of the joys of
the celestial paradise.
Tree of the knowledge of good and evil - stood in the
midst of the garden of Eden, beside the tree of life (Gen. 2, 3). Adam and Eve
were forbidden to take of the fruit which grew upon it. But they disobeyed the
divine injunction, and so sin and death by sin entered our world and became the
heritage of Adam's posterity. (See ADAM.)
Trespass offering - (Heb. 'asham, "debt"), the law
concerning, given in Lev. 5:14-6:7; also in Num. 5:5-8. The idea of sin as a
"debt" pervades this legislation. The asham, which was always a ram, was
offered in cases where sins were more private. (See OFFERING.)
Tribe - a collection of families descending from one
ancestor. The "twelve tribes" of the Hebrews were the twelve collections of
families which sprang from the sons of Jacob. In Matt. 24:30 the word has a
wider significance. The tribes of Israel are referred to as types of the
spiritual family of God (Rev. 7). (See ISRAEL, KINGDOM OF ¯T0001909; JUDAH,
KINGDOM OF.)
Tribulation - trouble or affiction of any kind (Deut.
4:30; Matt. 13:21; 2 Cor. 7:4). In Rom. 2:9 "tribulation and anguish" are the
penal sufferings that shall overtake the wicked. In Matt. 24:21, 29, the word
denotes the calamities that were to attend the destruction of Jerusalem.
Tribute - a tax imposed by a king on his subjects (2
Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the
temple rate (the "didrachma," the "half-shekel," as rendered by the R.V.) which
was required to be paid for the support of the temple by every Jew above twenty
years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a
religious tax.
In Matt. 22:17, Mark 12:14, Luke 20:22, the word may be interpreted as
denoting the capitation tax which the Romans imposed on the Jewish people. It
may, however, be legitimately regarded as denoting any tax whatever imposed by a
foreign power on the people of Israel. The "tribute money" shown to our Lord
(Matt. 22:19) was the denarius, bearing Caesar's superscription. It was the tax
paid by every Jew to the Romans. (See PENNY.)
Trinity - a word not found in Scripture, but used to
express the doctrine of the unity of God as subsisting in three distinct
Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D.
168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to
express this doctrine. The propositions involved in the doctrine are these: 1.
That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa.
44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine
Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct
from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet
was a Person distinct from the Father and the Holy Spirit. 4. That the Holy
Spirit is also a distinct divine Person.
Troas - a city on the coast of Mysia, in the
north-west of Asia Minor, named after ancient Troy, which was at some little
distance from it (about 4 miles) to the north. Here Paul, on his second
missionary journey, saw the vision of a "man of Macedonia," who appeared to him,
saying, "Come over, and help us" (Acts 16:8-11). He visited this place also on
other occasions, and on one of these visits he left his cloak and some books
there (2 Cor. 2:12; 2 Tim. 4:13). The ruins of Troas extend over many miles, the
site being now mostly covered with a forest of oak trees. The modern name of the
ruins is Eski Stamboul i.e., Old Constantinople.
Trogyllium - a town on the western coast of Asia
Minor, where Paul "tarried" when on his way from Assos to Miletus, on his third
missionary journey (Acts 20:15).
Trophimus - a foster-child, an Ephesian who
accompanied Paul during a part of his third missionary journey (Acts 20:4;
21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle
had brought him with him into the temple, raised a tumult which resulted in
Paul's imprisonment. (See TEMPLE, HEROD'S ¯T0003611.) In writing to Timothy, the
apostle says, "Trophimus have I left at Miletum sick" (2 Tim. 4:20). This must
refer to some event not noticed in the Acts.
Trumpets - were of a great variety of forms, and were
made of divers materials. Some were made of silver (Num. 10:2), and were used
only by the priests in announcing the approach of festivals and in giving
signals of war. Some were also made of rams' horns (Josh. 6:8). They were blown
at special festivals, and to herald the arrival of special seasons (Lev. 23:24;
25:9; 1 Chr. 15:24; 2 Chr. 29:27; Ps. 81:3; 98:6).
"Trumpets" are among the symbols used in the Book of Revelation (Rev. 1:10;
8:2). (See HORN.)
Trumpets, Feast of - was celebrated at the beginning
of the month Tisri, the first month of the civil year. It received its name from
the circumstances that the trumpets usually blown at the commencement of each
month were on that occasion blown with unusual solemnity (Lev. 23:23-25; Num.
10:10; 29:1-6). It was one of the seven days of holy convocation. The special
design of this feast, which is described in these verses, is not known.
Truth - Used in various senses in Scripture. In Prov.
12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15,
Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called
"the truth of the gospel" (Gal. 2:5), "the truth" (2 Tim. 3:7; 4:4). Our Lord
says of himself, "I am the way, and the truth" (John 14:6).
Tryphena and Tryphosa - two female Christians, active
workers, whom Paul salutes in his epistle to the Romans (16:12).
Tubal - (1.) The fifth son of Japheth (Gen. 10:2).
(2.) A nation, probably descended from the son of Japheth. It is mentioned by
Isaiah (66:19), along with Javan, and by Ezekiel (27:13), along with Meshech,
among the traders with Tyre, also among the confederates of Gog (Ezek. 38:2, 3;
39:1), and with Meshech among the nations which were to be destroyed (32:26).
This nation was probably the Tiberini of the Greek historian Herodotus, a people
of the Asiatic highland west of the Upper Euphrates, the southern range of the
Caucasus, on the east of the Black Sea.
Tubal-cain - the son of Lamech and Zillah, "an
instructor of every artificer in brass and iron" (Gen. 4:22; R.V., "the forger
of every cutting instrument of brass and iron").
Turtle, Turtle-dove - Its peculiar peaceful and
gentle habit its often referred to in Scripture. A pair was offered in sacrifice
by Mary at her purification (Luke 2:24). The pigeon and the turtle-dove were the
only birds permitted to be offered in sacrifice (Lev. 1:14; 5:7; 14:22; 15:14,
29, etc.). The Latin name of this bird, turtur, is derived from its note,
and is a repetition of the Hebrew name tor. Three species are found in
Palestine, (1) the turtle-dove (Turtur auritus), (2) the collared turtle (T.
risorius), and (3) the palm turtle (T. Senegalensis). But it is to the first of
these species which the various passages of Scripture refer. It is a migratory
bird (Jer. 8:7; Cant. 2:11, 12). "Search the glades and valleys, even by sultry
Jordan, at the end of March, and not a turtle-dove is to be seen. Return in the
second week of April, and clouds of doves are feeding on the clovers of the
plain. They overspread the whole face of the land." "Immediately on its arrival
it pours forth from every garden, grove, and wooded hill its melancholy yet
soothing ditty unceasingly from early dawn till sunset. It is from its plaintive
and continuous note, doubtless, that David, pouring forth his heart's sorrow to
God, compares himself to a turtle-dove" (Ps. 74:19).
Tychicus - chance, an Asiatic Christian, a "faithful
minister in the Lord" (Eph. 6:21, 22), who, with Trophimus, accompanied Paul on
a part of his journey from Macedonia to Jerusalem (Acts 20:4). He is alluded to
also in Col. 4:7, Titus 3:12, and 2 Tim. 4:12 as having been with Paul at Rome,
whence he sent him to Ephesus, probably for the purpose of building up and
encouraging the church there.
Type - occurs only once in Scripture (1 Cor. 10:11,
A.V. marg.). The Greek word tupos is rendered "print" (John 20:25),
"figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25),
"form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6, 11; Phil. 3:17; 1
Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a "model" or "pattern"
or "mould" into which clay or wax was pressed, that it might take the figure or
exact shape of the mould. The word "type" is generally used to denote a
resemblance between something present and something future, which is called the
"antitype."
Tyrannus - prince, a Greek rhetorician, in whose
"school" at Ephesus Paul disputed daily for the space of two years with those
who came to him (Acts 19:9). Some have supposed that he was a Jew, and that his
"school" was a private synagogue.
Tyre - a rock, now es-Sur; an ancient Phoenician
city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon.
Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious
history. The commerce of the whole world was gathered into the warehouses of
Tyre. "Tyrian merchants were the first who ventured to navigate the
Mediterranean waters; and they founded their colonies on the coasts and
neighbouring islands of the AEgean Sea, in Greece, on the northern coast of
Africa, at Carthage and other places, in Sicily and Corsica, in Spain at
Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)" (Driver's
Isaiah). In the time of David a friendly alliance was entered into between the
Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam.
5:11; 1 Kings 5:1; 2 Chr. 2:3).
Tyre consisted of two distinct parts, a rocky fortress on the mainland,
called "Old Tyre," and the city, built on a small, rocky island about
half-a-mile distant from the shore. It was a place of great strength. It was
besieged by Shalmaneser, who was assisted by the Phoenicians of the mainland,
for five years, and by Nebuchadnezzar (B.C. 586-573) for thirteen years,
apparently without success. It afterwards fell under the power of Alexander the
Great, after a siege of seven months, but continued to maintain much of its
commercial importance till the Christian era. It is referred to in Matt. 11:21
and Acts 12:20. In A.D. 1291 it was taken by the Saracens, and has remained a
desolate ruin ever since.
"The purple dye of Tyre had a worldwide celebrity on account of the
durability of its beautiful tints, and its manufacture proved a source of
abundant wealth to the inhabitants of that city."
Both Tyre and Sidon "were crowded with glass-shops, dyeing and weaving
establishments; and among their cunning workmen not the least important class
were those who were celebrated for the engraving of precious stones." (2 Chr.
2:7,14).
The wickedness and idolatry of this city are frequently denounced by the
prophets, and its final destruction predicted (Isa. 23:1; Jer. 25:22; Ezek. 26;
28:1-19; Amos 1:9, 10; Zech. 9:2-4).
Here a church was founded soon after the death of Stephen, and Paul, on his
return from his third missionary journey spent a week in intercourse with the
disciples there (Acts 21:4). Here the scene at Miletus was repeated on his
leaving them. They all, with their wives and children, accompanied him to the
sea-shore. The sea-voyage of the apostle terminated at Ptolemais, about 38 miles
from Tyre. Thence he proceeded to Caesarea (Acts 21:5-8).
"It is noticed on monuments as early as B.C. 1500, and claiming, according to
Herodotus, to have been founded about B.C. 2700. It had two ports still
existing, and was of commercial importance in all ages, with colonies at
Carthage (about B.C. 850) and all over the Mediterranean. It was often attacked
by Egypt and Assyria, and taken by Alexander the Great after a terrible siege in
B.C. 332. It is now a town of 3,000 inhabitants, with ancient tombs and a ruined
cathedral. A short Phoenician text of the fourth century B.C. is the only
monument yet recovered."
Tyropoeon Valley - (i.e., "Valley of the
Cheesemongers"), the name given by Josephus the historian to the valley or
rugged ravine which in ancient times separated Mount Moriah from Mount Zion.
This valley, now filled up with a vast accumulation of rubbish, and almost a
plain, was spanned by bridges, the most noted of which was Zion Bridge, which
was probably the ordinary means of communication between the royal palace on
Zion and the temple. A fragment of the arch (q.v.) of this bridge (called
"Robinson's Arch"), where it projects from the sanctuary wall, was discovered by
Robinson in 1839. This arch was destroyed by the Romans when Jerusalem was
taken.
The western wall of the temple area rose up from the bottom of this valley to
the height of 84 feet, where it was on a level with the area, and above this,
and as a continuance of it, the wall of Solomon's cloister rose to the height of
about 50 feet, "so that this section of the wall would originally present to
view a stupendous mass of masonry scarcely to be surpassed by any mural masonry
in the world."
Ucal - the name of a person to whom Agur's words are
addressed (Prov. 30:1).
Ulai - the Eulaus of the Greeks; a river of Susiana.
It was probably the eastern branch of the Choasper (Kerkhan), which divided into
two branches some 20 miles above the city of Susa. Hence Daniel (8:2,16) speaks
of standing "between the banks of Ulai", i.e., between the two streams of the
divided river.
Ummah - vicinity, a town of Asher (Josh. 19:30).
Unction - (1 John 2:20,27; R.V., "anointing"). Kings,
prophets, and priests were anointed, in token of receiving divine grace. All
believers are, in a secondary sense, what Christ was in a primary sense, "the
Lord's anointed."
Unicorn - described as an animal of great ferocity
and strength (Num. 23:22, R.V., "wild ox," marg., "ox-antelope;" 24:8; Isa.
34:7, R.V., "wild oxen"), and untamable (Job 39:9). It was in reality a
two-horned animal; but the exact reference of the word so rendered (reem) is
doubtful. Some have supposed it to be the buffalo; others, the white antelope,
called by the Arabs rim. Most probably, however, the word denotes the Bos
primigenius ("primitive ox"), which is now extinct all over the world. This was
the auerochs of the Germans, and the urus described by Caesar (Gal. Bel., vi.28)
as inhabiting the Hercynian forest. The word thus rendered has been found in an
Assyrian inscription written over the wild ox or bison, which some also suppose
to be the animal intended (comp. Deut. 33:17; Ps. 22:21; 29:6; 92:10).
Unni - afficted. (1.) A Levite whom David appointed
to take part in bringing the ark up to Jerusalem from the house of Obed-edom by
playing the psaltery on that occasion (1 Chr. 15:18, 20).
(2.) A Levite who returned with Zerubbabel from the Captivity (Neh. 12:9).
Upharsin - and they divide, one of the words written
by the mysterious hand on the wall of Belshazzar's palace (Dan. 5:25). It is a
pure Chaldean word. "Peres" is only a simple form of the same word.
Uphaz - probably another name for Ophir (Jer. 10:9).
Some, however, regard it as the name of an Indian colony in Yemen, southern
Arabia; others as a place on or near the river Hyphasis (now the Ghana), the
south-eastern limit of the Punjaub.
Ur - light, or the moon city, a city "of the
Chaldees," the birthplace of Haran (Gen. 11:28,31), the largest city of Shinar
or northern Chaldea, and the principal commercial centre of the country as well
as the centre of political power. It stood near the mouth of the Euphrates, on
its western bank, and is represented by the mounds (of bricks cemented by
bitumen) of el-Mugheir, i.e., "the bitumined," or "the town of bitumen," now 150
miles from the sea and some 6 miles from the Euphrates, a little above the point
where it receives the Shat el-Hie, an affluent from the Tigris. It was formerly
a maritime city, as the waters of the Persian Gulf reached thus far inland. Ur
was the port of Babylonia, whence trade was carried on with the dwellers on the
gulf, and with the distant countries of India, Ethiopia, and Egypt. It was
abandoned about B.C. 500, but long continued, like Erech, to be a great sacred
cemetery city, as is evident from the number of tombs found there. (See ABRAHAM.)
The oldest king of Ur known to us is Ur-Ba'u (servant of the goddess Ba'u),
as Hommel reads the name, or Ur-Gur, as others read it. He lived some
twenty-eight hundred years B.C., and took part in building the famous temple of
the moon-god Sin in Ur itself. The illustration here given represents his
cuneiform inscription, written in the Sumerian language, and stamped upon every
brick of the temple in Ur. It reads: "Ur-Ba'u, king of Ur, who built the temple
of the moon-god."
"Ur was consecrated to the worship of Sin, the Babylonian moon-god. It shared
this honour, however, with another city, and this city was Haran, or Harran.
Harran was in Mesopotamia, and took its name from the highroad which led through
it from the east to the west. The name is Babylonian, and bears witness to its
having been founded by a Babylonian king. The same witness is still more
decisively borne by the worship paid in it to the Babylonian moon-god and by its
ancient temple of Sin. Indeed, the temple of the moon-god at Harran was perhaps
even more famous in the Assyrian and Babylonian world than the temple of the
moon-god at Ur.
"Between Ur and Harran there must, consequently, have been a close connection
in early times, the record of which has not yet been recovered. It may be that
Harran owed its foundation to a king of Ur; at any rate the two cities were
bound together by the worship of the same deity, the closest and most enduring
bond of union that existed in the ancient world. That Terah should have migrated
from Ur to Harran, therefore, ceases to be extraordinary. If he left Ur at all,
it was the most natural place to which to go. It was like passing from one court
of a temple into another.
"Such a remarkable coincidence between the Biblical narrative and the
evidence of archaeological research cannot be the result of chance. The
narrative must be historical; no writer of late date, even if he were a
Babylonian, could have invented a story so exactly in accordance with what we
now know to have been the truth. For a story of the kind to have been the
invention of Palestinian tradition is equally impossible. To the unprejudiced
mind there is no escape from the conclusion that the history of the migration of
Terah from Ur to Harran is founded on fact" (Sayce).
Uriah - the Lord is my light. (1.) A Hittite, the
husband of Bathsheba, whom David first seduced, and then after Uriah's death
married. He was one of the band of David's "mighty men." The sad story of the
curel wrongs inflicted upon him by David and of his mournful death are simply
told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA ¯T0000474; DAVID.)
(2.) A priest of the house of Ahaz (Isa. 8:2).
(3.) The father of Meremoth, mentioned in Ezra 8:33.
Uriel - God is my light. (1.) A Levite of the family
of Kohath (1 Chr. 6:24).
(2.) The chief of the Kohathites at the time when the ark was brought up to
Jerusalem (1 Chr. 15:5, 11).
(3.) The father of Michaiah, one of Rehoboam's wives, and mother of Abijah (2
Chr. 13:2).
Urijah - the lord is my light. (1.) A high priest in
the time of Ahaz (2 Kings 16:10-16), at whose bidding he constructed an
idolatrous altar like one the king had seen at Damascus, to be set up instead of
the brazen altar.
(2.) One of the priests who stood at the right hand of Ezra's pulpit when he
read and expounded the law (Neh. 8:4).
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah
(Jer. 26:20-23). He fled into Egypt from the cruelty of the king, but having
been brought back he was beheaded and his body "cast into the graves of the
common people."
Urim - lights (Vulg."doctrina;" LXX. "revelation").
See THUMMIM.
Usury - the sum paid for the use of money, hence
interest; not, as in the modern sense, exorbitant interest. The Jews were
forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with
each other (Deut. 23:19, 20). The violation of this law was viewed as a great
crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return, and later, this law
was much neglected (Neh. 5:7, 10).
Uz - fertile land. (1.) The son of Aram, and grandson
of Shem (Gen. 10:23; 1 Chr. 1:17).
(2.) One of the Horite "dukes" in the land of Edom (Gen. 36:28).
(3.) The eldest son of Nahor, Abraham's brother (Gen. 22:21, R.V.).
Uzal - a wanderer, a descendant of Joktan (Gen.
10:27; 1 Chr. 1:21), the founder apparently of one of the Arab tribes; the name
also probably of the province they occupied and of their chief city.
Uz, The land of - where Job lived (1:1; Jer. 25:20;
Lam. 4:21), probably somewhere to the east or south-east of Palestine and north
of Edom. It is mentioned in Scripture only in these three passages.
Uzza - strengh, a garden in which Manasseh and Amon
were buried (2 Kings 21:18, 26). It was probably near the king's palace in
Jerusalem, or may have formed part of the palace grounds. Manasseh may probably
have acquired it from some one of this name.
Uzzah - strength, a son of Abinadab, in whose house
the men of Kirjath-jearim placed the ark when it was brought back from the land
of the Philistines (1 Sam. 7:1). He with his brother Ahio drove the cart on
which the ark was placed when David sought to bring it up to Jerusalem. When the
oxen stumbled, Uzzah, in direct violation of the divine law (Num. 4:15), put
forth his hand to steady the ark, and was immediately smitten unto death. The
place where this occurred was henceforth called Perez-uzzah (1 Chr. 13:11).
David on this feared to proceed further, and placed the ark in the house of
Obed-edom the Gittite (2 Sam. 6:2-11; 1 Chr. 13:6-13).
Uzzen-sherah - a town probably near Beth-horon. It
derived its name from the daughter of Ephraim (1 Chr. 7:24).
Uzzi - the Lord is my strength. (1.) The son of
Bukki, and a descendant of Aaron (1 Chr. 6:5, 51; Ezra 7:4).
(2.) A grandson of Issachar (1 Chr. 7:2, 3).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) A Benjamite, a chief in the tribe (1 Chr. 9:8).
(5.) A son of Bani. He had the oversight of the Levites after the return from
captivity (Neh. 11:22).
(6.) The head of the house of Jedaiah, one of "the chief of the priests"
(Neh. 12:19).
(7.) A priest who assisted in the dedication of the walls of Jerusalem (Neh.
12:42).
Uzziah - a contracted form of Azari'ah the Lord is my
strength. (1.) One of Amaziah's sons, whom the people made king of Judah in his
father's stead (2 Kings 14:21; 2 Chr. 26:1). His long reign of about fifty-two
years was "the most prosperous excepting that of Jehosaphat since the time of
Solomon." He was a vigorous and able ruler, and "his name spread abroad, even to
the entering in of Egypt" (2 Chr. 26:8, 14). In the earlier part of his reign,
under the influence of Zechariah, he was faithful to Jehovah, and "did that
which was right in the sight of the Lord" (2 Kings 15:3; 2 Chr. 26:4, 5); but
toward the close of his long life "his heart was lifted up to his destruction,"
and he wantonly invaded the priest's office (2 Chr. 26:16), and entering the
sanctuary proceeded to offer incense on the golden altar. Azariah the high
priest saw the tendency of such a daring act on the part of the king, and with a
band of eighty priests he withstood him (2 Chr. 26:17), saying, "It appertaineth
not unto thee, Uzziah, to burn incense." Uzziah was suddenly struck with leprosy
while in the act of offering incense (26:19-21), and he was driven from the
temple and compelled to reside in "a several house" to the day of his death (2
Kings 15:5, 27; 2 Chr. 26:3). He was buried in a separate grave "in the field of
the burial which belonged to the kings" (2 Kings 15:7; 2 Chr. 26:23). "That
lonely grave in the royal necropolis would eloquently testify to coming
generations that all earthly monarchy must bow before the inviolable order of
the divine will, and that no interference could be tolerated with that unfolding
of the purposes of God, which, in the fulness of time, would reveal the Christ,
the true High Priest and King for evermore" (Dr. Green's Kingdom of Israel,
etc.).
(2.) The father of Jehonathan, one of David's overseers (1 Chr. 27:25).
Uzziel - strength of God. (1.) One of the sons of
Kohath, and uncle of Aaron (Ex. 6:18; Lev. 10:4).
(2.) A Simeonite captain (1 Chr. 4:39-43).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel (18).
(5.) A son of Jeduthan (2 Chr. 29:14).
(6.) The son of Harhaiah (Neh. 3:8).
Vagabond - from Lat. vagabundus, "a wanderer," "a
fugitive;" not used opprobriously (Gen. 4:12, R.V., "wanderer;" Ps. 109:10; Acts
19:13, R.V., "strolling").
Vajezatha - purity; worthy of honour, one of Haman's
sons, whom the Jews slew in the palace of Shushan (Esther 9:9).
Valley - (1.) Heb. bik'ah, a "cleft" of the mountains
(Deut. 8:7; 11:11; Ps. 104:8; Isa. 41:18); also a low plain bounded by
mountains, as the plain of Lebanon at the foot of Hermon around the sources of
the Jordan (Josh. 11:17; 12:7), and the valley of Megiddo (2 Chr. 35:22).
(2.) 'Emek, "deep;" "a long, low plain" (Job 39:10, 21; Ps. 65:13; Cant.
2:1), such as the plain of Esdraelon; the "valley of giants" (Josh. 15:8),
usually translated "valley of Rephaim" (2 Sam. 5:18); of Elah (1 Sam. 17:2), of
Berachah (2 Chr. 20:26); the king's "dale" (Gen. 14:17); of Jehoshaphat (Joel
3:2, 12), of Achor (Josh. 7:24; Isa. 65:10), Succoth (Ps. 60:6), Ajalon (Josh.
10:12), Jezreel (Hos. 1:5).
(3.) Ge, "a bursting," a "flowing together," a narrow glen or ravine, such as
the valley of the children of Hinnom (2 Kings 23:10); of Eshcol (Deut. 1:24); of
Sorek (Judg. 16:4), etc.
The "valley of vision" (Isa. 22:1) is usually regarded as denoting Jerusalem,
which "may be so called," says Barnes (Com. on Isa.), "either (1) because there
were several valleys within the city and adjacent to it, as the vale between
Mount Zion and Moriah, the vale between Mount Moriah and Mount Ophel, between
these and Mount Bezetha, and the valley of Jehoshaphat, the valley of the brook
Kidron, etc., without the walls of the city; or (2) more probably it was called
the valley in reference to its being compassed with hills rising to a
considerable elevation above the city" (Ps. 125:2; comp. also Jer. 21:13, where
Jerusalem is called a "valley").
(4.) Heb. nahal, a wady or water-course (Gen. 26:19; Cant. 6:11).
Vashti - beautiful, the queen of Ahasuerus, who was
deposed from her royal dignity because she refused to obey the king when he
desired her to appear in the banqueting hall of Shushan the palace (Esther
1:10-12). (See ESTHER.)
Vaticanus, Codex - is said to be the oldest extant
vellum manuscript. It and the Codex Sinaiticus are the two oldest uncial
manuscripts. They were probably written in the fourth century. The Vaticanus was
placed in the Vatican Library at Rome by Pope Nicolas V. in 1448, its previous
history being unknown. It originally consisted in all probability of a complete
copy of the Septuagint and of the New Testament. It is now imperfect, and
consists of 759 thin, delicate leaves, of which the New Testament fills 142.
Like the Sinaiticus, it is of the greatest value to Biblical scholars in aiding
in the formation of a correct text of the New Testament. It is referred to by
critics as Codex B.
Veil, vail - (1.) Heb. mitpahath (Ruth 3:15; marg.,
"sheet" or "apron;" R.V., "mantle"). In Isa. 3:22 this word is plural, rendered
"wimples;" R.V., "shawls" i.e., wraps.
(2.) Massekah (Isa. 25:7; in Isa. 28:20 rendered "covering"). The word
denotes something spread out and covering or concealing something else (comp. 2
Cor. 3:13-15).
(3.) Masveh (Ex. 34:33, 35), the veil on the face of Moses. This verse should
be read, "And when Moses had done speaking with them, he put a veil on his
face," as in the Revised Version. When Moses spoke to them he was without the
veil; only when he ceased speaking he put on the veil (comp. 2 Cor. 3:13, etc.).
(4.) Paroheth (Ex. 26:31-35), the veil of the tabernacle and the temple,
which hung between the holy place and the most holy (2 Chr. 3:14). In the temple
a partition wall separated these two places. In it were two folding-doors, which
are supposed to have been always open, the entrance being concealed by the veil
which the high priest lifted when he entered into the sanctuary on the day of
Atonement. This veil was rent when Christ died on the cross (Matt. 27:51; Mark
15:38; Luke 23:45).
(5.) Tza'iph (Gen. 24:65). Rebekah "took a vail and covered herself." (See
also 38:14, 19.) Hebrew women generally appeared in public without veils (12:14;
24:16; 29:10; 1 Sam. 1:12).
(6.) Radhidh (Cant. 5:7, R.V. "mantle;" Isa. 3:23). The word probably denotes
some kind of cloak or wrapper.
(7.) Masak, the veil which hung before the entrance to the holy place (Ex.
26:36, 37).
Version - a translation of the holy Scriptures. This
word is not found in the Bible, nevertheless, as frequent references are made in
this work to various ancient as well as modern versions, it is fitting that some
brief account should be given of the most important of these. These versions are
important helps to the right interpretation of the Word. (See SAMARITAN PENTATEUCH.)
1. The Targums. After the return from the Captivity, the Jews, no longer
familiar with the old Hebrew, required that their Scriptures should be
translated for them into the Chaldaic or Aramaic language and interpreted. These
translations and paraphrases were at first oral, but they were afterwards
reduced to writing, and thus targums, i.e., "versions" or "translations", have
come down to us. The chief of these are, (1.) The Onkelos Targum, i.e., the
targum of Akelas=Aquila, a targum so called to give it greater popularity by
comparing it with the Greek translation of Aquila mentioned below. This targum
originated about the second century after Christ. (2.) The targum of Jonathan
ben Uzziel comes next to that of Onkelos in respect of age and value. It is more
a paraphrase on the Prophets, however, than a translation. Both of these targums
issued from the Jewish school which then flourished at Babylon.
2. The Greek Versions. (1.) The oldest of these is the Septuagint, usually
quoted as the LXX. The origin of this the most important of all the versions is
involved in much obscurity. It derives its name from the popular notion that
seventy-two translators were employed on it by the direction of Ptolemy
Philadelphus, king of Egypt, and that it was accomplished in seventy-two days,
for the use of the Jews residing in that country. There is no historical warrant
for this notion. It is, however, an established fact that this version was made
at Alexandria; that it was begun about 280 B.C., and finished about 200 or 150
B.C.; that it was the work of a number of translators who differed greatly both
in their knowledge of Hebrew and of Greek; and that from the earliest times it
has borne the name of "The Septuagint", i.e., The Seventy.
"This version, with all its defects, must be of the greatest interest, (a) as
preserving evidence for the text far more ancient than the oldest Hebrew
manuscripts; (b) as the means by which the Greek Language was wedded to Hebrew
thought; (c) as the source of the great majority of quotations from the Old
Testament by writers of the New Testament.
(2.) The New Testament manuscripts fall into two divisions, Uncials, written
in Greek capitals, with no distinction at all between the different words, and
very little even between the different lines; and Cursives, in small Greek
letters, and with divisions of words and lines. The change between the two kinds
of Greek writing took place about the tenth century. Only five manuscripts of
the New Testament approaching to completeness are more ancient than this
dividing date. The first, numbered A, is the Alexandrian manuscript. Though
brought to this country by Cyril Lucar, patriarch of Constantinople, as a
present to Charles I., it is believed that it was written, not in that capital,
but in Alexandria; whence its title. It is now dated in the fifth century A.D.
The second, known as B, is the Vatican manuscript. (See VATICANUS.)
The Third, C, or the Ephraem manuscript, was so called because it was written
over the writings of Ephraem, a Syrian theological author, a practice very
common in the days when writing materials were scarce and dear. It is believed
that it belongs to the fifth century, and perhaps a slightly earlier period of
it than the manuscript A. The fourth, D, or the manuscript of Beza, was so
called because it belonged to the reformer Beza, who found it in the monastery
of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in the sixth
century. The fifth (called Aleph) is the Sinaitic manuscript. (See SINAITICUS.)
3. The Syriac Versions. (See SYRIAC.)
4. The Latin Versions. A Latin version of the Scriptures, called the "Old
Latin," which originated in North Africa, was in common use in the time of
Tertullian (A.D. 150). Of this there appear to have been various copies or
recensions made. That made in Italy, and called the Itala, was reckoned the most
accurate. This translation of the Old Testament seems to have been made not from
the original Hebrew but from the LXX.
This version became greatly corrupted by repeated transcription, and to
remedy the evil Jerome (A.D. 329-420) was requested by Damasus, the bishop of
Rome, to undertake a complete revision of it. It met with opposition at first,
but was at length, in the seventh century, recognized as the "Vulgate" version.
It appeared in a printed from about A.D. 1455, the first book that ever issued
from the press. The Council of Trent (1546) declared it "authentic." It
subsequently underwent various revisions, but that which was executed (1592)
under the sanction of Pope Clement VIII. was adopted as the basis of all
subsequent editions. It is regarded as the sacred original in the Roman Catholic
Church. All modern European versions have been more or less influenced by the
Vulgate. This version reads ipsa_ instead of _ipse in Gen. 3:15, "She
shall bruise thy head."
5. There are several other ancient versions which are of importance for
Biblical critics, but which we need not mention particularly, such as the
Ethiopic, in the fourth century, from the LXX.; two Egyptian versions, about the
fourth century, the Memphitic, circulated in Lower Egypt, and the Thebaic,
designed for Upper Egypt, both from the Greek; the Gothic, written in the German
language, but with the Greek alphabet, by Ulphilas (died A.D. 388), of which
only fragments of the Old Testament remain; the Armenian, about A.D. 400; and
the Slavonic, in the ninth century, for ancient Moravia. Other ancient versions,
as the Arabic, the Persian, and the Anglo-Saxon, may be mentioned.
6. The history of the English versions begins properly with Wyckliffe.
Portions, however, of the Scriptures were rendered into Saxon (as the Gospel
according to John, by Bede, A.D. 735), and also into English (by Orme, called
the "Ormulum," a portion of the Gospels and of the Acts in the form of a
metrical paraphrase, toward the close of the seventh century), long before
Wyckliffe; but it is to him that the honour belongs of having first rendered the
whole Bible into English (A.D. 1380). This version was made from the Vulgate,
and renders Gen. 3:15 after that Version, "She shall trede thy head."
This was followed by Tyndale's translation (1525-1531); Miles Coverdale's
(1535-1553); Thomas Matthew's (1537), really, however, the work of John Rogers,
the first martyr under the reign of Queen Mary. This was properly the first
Authorized Version, Henry VIII. having ordered a copy of it to be got for every
church. This took place in less than a year after Tyndale was martyred for the
crime of translating the Scriptures. In 1539 Richard Taverner published a
revised edition of Matthew's Bible. The Great Bible, so called from its great
size, called also Cranmer's Bible, was published in 1539 and 1568. In the strict
sense, the "Great Bible" is "the only authorized version; for the Bishops' Bible
and the present Bible [the A.V.] never had the formal sanction of royal
authority." Next in order was the Geneva version (1557-1560); the Bishops' Bible
(1568); the Rheims and Douai versions, under Roman Catholic auspices (1582,
1609); the Authorized Version (1611); and the Revised Version of the New
Testament in 1880 and of the Old Testament in 1884.
Villages - (Judg. 5:7, 11). The Hebrew word thus
rendered (perazon) means habitations in the open country, unwalled villages
(Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate
versions, render the word "rulers."
Vine - one of the most important products of
Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is
afterwards frequently noticed both in the Old and New Testaments, and in the
ruins of terraced vineyards there are evidences that it was extensively
cultivated by the Jews. It was cultivated in Palestine before the Israelites
took possession of it. The men sent out by Moses brought with them from the
Valley of Eshcol a cluster of grapes so large that "they bare it between two
upon a staff" (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon,
Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (Ezek. 27:18),
as well as of Eshcol, were celebrated.
The Church is compared to a vine (Ps. 80:8), and Christ says of himself, "I
am the vine" (John 15:1). In one of his parables also (Matt. 21:33) our Lord
compares his Church to a vineyard which "a certain householder planted, and
hedged round about," etc.
Hos. 10:1 is rendered in the Revised Version, "Israel is a luxuriant vine,
which putteth forth his fruit," instead of "Israel is an empty vine, he bringeth
forth fruit unto himself," of the Authorized Version.
Vinegar - Heb. hometz, Gr. oxos, Fr. vin aigre; i.e.,
"sour wine." The Hebrew word is rendered vinegar in Ps. 69:21, a prophecy
fulfilled in the history of the crucifixion (Matt. 27:34). This was the common
sour wine (posea) daily made use of by the Roman soldiers. They gave it to
Christ, not in derision, but from compassion, to assuage his thirst. Prov. 10:26
shows that there was also a stronger vinegar, which was not fit for drinking.
The comparison, "vinegar upon nitre," probably means "vinegar upon soda" (as in
the marg. of the R.V.), which then effervesces.
Vine of Sodom - referred to only in Deut. 32:32.
Among the many conjectures as to this tree, the most probable is that it is the
'osher of the Arabs, which abounds in the region of the Dead Sea. Its fruit are
the so-called "apples of Sodom," which, though beautiful to the eye, are
exceedingly bitter to the taste. (See EN-GEDI ¯T0001207.) The people of Israel
are referred to here by Moses as being utterly corrupt, bringing forth only
bitter fruit.
Viol - Heb. nebel (Isa. 5:12, R.V., "lute;" 14:11), a
musical instrument, usually rendered "psaltery" (q.v.)
Viper - In Job 20:16, Isa. 30:6; 59:5, the Heb. word
eph'eh is thus rendered. The Hebrew word, however, probably denotes a species of
poisonous serpents known by the Arabic name of 'el ephah. Tristram has
identified it with the sand viper, a species of small size common in sandy
regions, and frequently found under stones by the shores of the Dead Sea. It is
rapid in its movements, and highly poisonous. In the New Testament
echidne is used (Matt. 3:7; 12:34; 23:33) for any poisonous snake. The
viper mentioned in Acts 28:3 was probably the vipera aspis, or the Mediterranean
viper. (See ADDER.)
Virgin - In a prophecy concerning our Lord, Isaiah
(7:14) says, "A virgin [R.V. marg., 'the virgin'] shall conceive, and bear a
son" (comp. Luke 1:31-35). The people of the land of Zidon are thus referred to
by Isaiah (23:12), "O thou oppressed virgin, daughter of Zidon;" and of the
people of Israel, Jeremiah (18:13) says, "The virgin of Israel hath done a very
horrible thing."
Vision - (Luke 1:22), a vivid apparition, not a dream
(comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
Vows - voluntary promises which, when once made, were
to be kept if the thing vowed was right. They were made under a great variety of
circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13; Deut. 23:18; Judg.
11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).
Vulture - (1.) Heb. da'ah (Lev. 11:14). In the
parallel passage (Deut. 14:13) the Hebrew word used is ra'ah, rendered
"glede;" LXX., "gups;" Vulg., "milvus." A species of ravenous bird,
distinguished for its rapid flight. "When used without the epithet 'red,' the
name is commonly confined to the black kite. The habits of the bird bear out the
allusion in Isa. 34:15, for it is, excepting during the winter three months, so
numerous everywhere in Palestine as to be almost gregarious." (See EAGLE.)
(2.) In Job 28:7 the Heb. 'ayyah is thus rendered. The word denotes a
clamorous and a keen-sighted bird of prey. In Lev. 11:14 and Deut. 14:13 it is
rendered "kite" (q.v.).
Wafers - thin cakes (Ex. 16:31; 29:2, 23; Lev. 2:4;
7:12; 8:26; Num. 6:15, 19) used in various offerings.
Wages - Rate of (mention only in Matt. 20:2); to be
punctually paid (Lev. 19:13; Deut. 24:14, 15); judgements threatened against the
withholding of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid in money (Matt.
20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28; 31:7, 8, 41).
Wagon - Heb. aghalah; so rendered in Gen. 45:19, 21,
27; 46:5; Num. 7:3, 7,8, but elsewhere rendered "cart" (1 Sam. 6:7, etc.). This
vehicle was used for peaceful purposes. In Ezek. 23:24, however, it is the
rendering of a different Hebrew word, and denotes a war-chariot.
Wailing-place, Jews' - a section of the western wall
of the temple area, where the Jews assemble every Friday afternoon to bewail
their desolate condition (Ps. 79:1, 4, 5). The stones in this part of the wall
are of great size, and were placed, as is generally believed, in the position in
which they are now found in the time of Solomon. "The congregation at the
wailing-place is one of the most solemn gatherings left to the Jewish Church,
and as the writer gazed at the motley concourse he experienced a feeling of
sorrow that the remnants of the chosen race should be heartlessly thrust outside
the sacred enclosure of their fathers' holy temple by men of an alien race and
an alien creed. Many of the elders, seated on the ground, with their backs
against the wall, on the west side of the area, and with their faces turned
toward the eternal house, read out of their well-thumbed Hebrew books passages
from the prophetic writings, such as Isa. 64:9-12" (King's Recent Discoveries,
etc.). The wailing-place of the Jews, viewed in its past spiritual and historic
relations, is indeed "the saddest nook in this vale of tears." (See
LAMENTATIONS, BOOK OF.)
Wall - Cities were surrounded by walls, as
distinguished from "unwalled villages" (Ezek. 38:11; Lev. 25:29-34). They were
made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built
of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12;
20:30; Mark 13:1, 2). The term is used metaphorically of security and safety
(Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
Wandering - of the Israelites in the wilderness in
consequence of their rebellious fears to enter the Promised Land (Num.
14:26-35). They wandered for forty years before they were permitted to cross the
Jordan (Josh. 4:19; 5:6).
The record of these wanderings is given in Num. 33:1-49. Many of the stations
at which they camped cannot now be identified.
Questions of an intricate nature have been discussed regarding the
"Wanderings," but it is enough for us to take the sacred narrative as it stands,
and rest assured that "He led them forth by the right way" (Ps. 107:1-7, 33-35).
(See WILDERNESS.)
War - The Israelites had to take possession of the
Promised Land by conquest. They had to engage in a long and bloody war before
the Canaanitish tribes were finally subdued. Except in the case of Jericho and
Ai, the war did not become aggressive till after the death of Joshua. Till then
the attack was always first made by the Canaanites. Now the measure of the
iniquity of the Canaanites was full, and Israel was employed by God to sweep
them away from off the face of the earth. In entering on this new stage of the
war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with
the nations around, and after the division of the kingdom into two they often
warred with each other. They had to defend themselves also against the inroads
of the Egyptians, the Assyrians, and the Babylonians. The whole history of
Israel from first to last presents but few periods of peace.
The Christian life is represented as a warfare, and the Christian graces are
also represented under the figure of pieces of armour (Eph. 6:11-17; 1 Thess.
5:8; 2 Tim. 2:3, 4). The final blessedness of believers is attained as the fruit
of victory (Rev. 3:21).
Ward - a prison (Gen. 40:3, 4); a watch-station (Isa.
21:8); a guard (Neh. 13:30).
Wars of the Lord, The Book of the - (Num. 21:14, 15),
some unknown book so called (comp. Gen. 14:14-16; Ex. 17:8-16; Num. 14:40-45;
21:1-3, 21-25, 33-35; 31. The wars here recorded might be thus designated).
Washing - (Mark 7:1-9). The Jews, like other
Orientals, used their fingers when taking food, and therefore washed their hands
before doing so, for the sake of cleanliness. Here the reference is to the
ablutions prescribed by tradition, according to which "the disciples ought to
have gone down to the side of the lake, washed their hands thoroughly, 'rubbing
the fist of one hand in the hollow of the other, then placed the ten finger-tips
together, holding the hands up, so that any surplus water might flow down to the
elbow, and thence to the ground.'" To neglect to do this had come to be regarded
as a great sin, a sin equal to the breach of any of the ten commandments. Moses
had commanded washings oft, but always for some definite cause; but the Jews
multiplied the legal observance till they formed a large body of precepts. To
such precepts about ceremonial washing Mark here refers. (See ABLUTION.)
Watches - the periods into which the time between
sunset and sunrise was divided. They are so called because watchmen relieved
each other at each of these periods. There are frequent references in Scripture
to the duties of watchmen who were appointed to give notice of the approach of
an enemy (2 Sam. 18:24-27; 2 Kings 9:17-20; Isa. 21:5-9). They were sometimes
placed for this purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or
teachers are also spoken of under this title (Jer. 6:17; Ezek. 33:2-9; Heb.
13:17).
The watches of the night were originally three in number, (1) "the beginning
of the watches" (Lam. 2:19); (2) "the middle watch" (Judg. 7:19); and (3) "the
morning watch" (Ex. 14:24; 1 Sam. 11:11), which extended from two o'clock to
sunrise. But in the New Testament we read of four watches, a division probably
introduced by the Romans (Matt. 14:25; Mark 6:48; Luke 12:38). (See DAY.)
Watchings - (2 Cor. 6:5), lit. "sleeplessnesses," the
result of "manual labour, teaching, travelling, meditating, praying, cares, and
the like" (Meyer's Com.).
Water of jealousy - a phrase employed (not, however,
in Scripture) to denote the water used in the solemn ordeal prescribed by the
law of Moses (Num. 5:11-31) in cases of "jealousy."
Water of purification - used in cases of ceremonial
cleansings at the consecration of the Levites (Num. 8:7). It signified,
figuratively, that purifying of the heart which must characterize the servants
of God.
Water of separation - used along with the ashes of a
red heifer for the ceremonial cleansing of persons defiled by contact with a
dead body (Num. 19).
Waterspouts - (Ps. 42:7; marg. R.V., "cataracts"). If
we regard this psalm as descriptive of David's feelings when banished from
Jerusalem by the revolt of Absalom, this word may denote "waterfalls," inasmuch
as Mahanaim, where he abode, was near the Jabbok, and the region abounded with
rapids and falls.
Wave offerings - parts of peace-offerings were so
called, because they were waved by the priests (Ex. 29:24, 26, 27; Lev. 7:20-34;
8:27; 9:21; 10:14, 15, etc.), in token of a solemn special presentation to God.
They then became the property of the priests. The first-fruits, a sheaf of
barley, offered at the feast of Pentecost (Lev. 23:17-20), and wheat-bread, the
first-fruits of the second harvest, offered at the Passover (10-14), were
wave-offerings.
Wax - Made by melting the combs of bees. Mentioned
(Ps. 22:14; 68:2; 97:5; Micah 1:4) in illustration.
Wean - Among the Hebrews children (whom it was
customary for the mothers to nurse, Ex. 2:7-9; 1 Sam. 1:23; Cant. 8:1) were not
generally weaned till they were three or four years old.