Fountain of the kid, place in the wilderness of Judah Jos
15:62 on the western shore of the Dead Sea Eze 47:10 and nearly equidistant
from both extremities. To the wilderness near this town David fled for fear of
Saul Jos 15:62 1Sa 23:29 It was at first called Hazezon-tamar Ge 14:7 a city of
the Amorites. The vineyards of Engedi were celebrated in Solomon's time So 1:4
It is the modern 'Ain Jidy. The "fountain" from which it derives its
name rises on the mountain side about 600 feet above the sea, and in its rapid
descent spreads luxuriance all around it. Along its banks the osher grows
abundantly. That shrub is thus described by Porter: "The stem is stout,
measuring sometimes nearly a foot in diameter, and the plant grows to the
height of 15 feet or more. It has a grayish bark and long oval leaves, which
when broken off discharge a milky fluid. The fruit resembles an apple, and
hangs in clusters of two or three. When ripe it is of a rich yellow colour, but
on being pressed it explodes like a puff-ball. It is chiefly filled with air.
This is the so-called 'apple of Sodom.'"Through Samaria, etc.
See APPLE
1. Heb. hishalon i.e., "invention" (as in) Ec
7:29 contrivances indicating ingenuity. In 2Ch 26:15 it refers to inventions
for the purpose of propelling missiles from the walls of a town, such as stones
(the Roman balista) and arrows (the catapulta).
2. Heb. mechi kobollo, i.e., the beating of that which is
in front a battering-ram Eze 26:9 the use of which was common among the
Egyptians and the Assyrians. Such an engine is mentioned in the reign of David
2Sa 20:15
Heb. harash Ex 35:35 38:23 means properly an artificer in
wood, stone, or metal. The chief business of the engraver was cutting names or
devices on rings and seals and signets Ex 28:11,21,36 Ge 38:18
Fountain of the crier, the name of the spring in Lehi
which burst forth in answer to Samson's prayer when he was exhausted with the
slaughter of the Philistines Jud 15:19 It has been identified with the spring
'Ayun Kara, near Zoreah.
Deep-rooted hatred. "I will put enmity between thee
and the woman, between thy seed and her seed" Ge 3:15 The friendship of
the world is "enmity with God" Jas 4:4 1Jo 2:15,16 The "carnal
mind" is "enmity against God" Ro 8:7 By the abrogation of the
Mosaic institutes the "enmity" between Jew and Gentile is removed.
They are reconciled, are "made one" Eph 2:15,16
Initiated.
1. The eldest son of Cain Ge 4:17 who built a city east
of Eden in the land of Nod, and called it "after the name of his son
Enoch." This is the first "city" mentioned in Scripture.
2. The son of Jared, and father of Methuselah Ge 5:21 Lu
3:37 His father was one hundred and sixty-two years old when he was born. After
the birth of Methuselah, Enoch "walked with God three hundred years"
Ge 5:22-24 when he was translated without tasting death. His whole life on
earth was three hundred and sixty-five years. He was the "seventh from
Adam" Jude 1:14 as distinguished from the son of Cain, the third from
Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle
to the Hebrews Heb 11:5 When he was translated, only Adam, so far as recorded,
had as yet died a natural death, and Noah was not yet born. Mention is made of
Enoch's prophesying only in Jude 1:14
Man the son of Seth, and grandson of Adam Ge 5:6-11 Lu
3:38 He lived nine hundred and five years. In his time "men began to call
upon the name of the Lord" Ge 4:26 meaning either
1. then began men to call themselves by the name of the
Lord (marg.) i.e., to distinguish themselves thereby from idolaters;
2. then men in some public and earnest way began to call
upon the Lord, indicating a time of spiritual revival.
Fountain of the treaders; i.e., "foot-fountain;
"also called the "fullers' fountain, "because fullers here trod
the clothes in water. It has been identified with the "fountain of the
virgin" (q.v.), the modern 'Ain Ummel-Daraj. Others identify it, with
perhaps some probability, with the Bir Eyub, to the south of the Pool of
Siloam, and below the junction of the valleys of Kidron and Hinnom.
See FOUNTAIN It was at this fountain that Jonathan and
Ahimaaz lay hid after the flight of David 2Sa 17:17 and here also Adonijah held
the feast when he aspired to the throne of his father 1Ki 1:9 The Bir Eyub, or
"Joab's well, ""is a singular work of ancient enterprise. The
shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep.
The water is pure and entirely sweet, quite different from that of Siloam;
which proves that there is no connection between them." Thomson's Land and
the Book.
Fountain of the sun a spring which formed one of the
landmarks on the boundary between Judah and Benjamin Jos 15:7 18:17 It was
between the "ascent of Adummim" and the spring of En-rogel, and hence
was on the east of Jerusalem and of the Mount of Olives. It is the modern
'Ain-Haud i.e., the "well of the apostles" about a mile east of
Bethany, the only spring on the road to Jericho. The sun shines on it the whole
day long.
1. Heb. 'oth, a military standard, especially of a single
tribe Nu 2:2 Each separate tribe had its own "sign" or
"ensign."
2. Heb. nes, a lofty signal, as a column or high pole Nu
21:8,9 a standard or signal or flag placed on high mountains to point out to
the people a place of rendezvous on the irruption of an enemy Isa 5:26 11:12
18:3 62:10 Jer 4:6,21 Ps 60:4 This was an occasional signal, and not a military
standard. Elevation and conspicuity are implied in the word.
3. The Hebrew word _degel_ denotes the standard given to each
of the four divisions of the host of the Israelites at the Exodus Nu 1:52 2:2
10:14. In So 2:4 it is rendered "banner." We have no definite
information as to the nature of these military standards.
See BANNER
Entertainments, "feasts, "were sometimes
connected with a public festival De 16:11,14 and accompanied by offerings 1Sa
9:13 in token of alliances Ge 26:30 sometimes in connection with domestic or
social events, as at the weaning of children Ge 21:8 at weddings Ge 29:22 Joh
2:1 on birth-days Mt 14:6 at the time of sheep-shearing 2Sa 13:23 and of
vintage Jud 9:27 and at funerals 2Sa 3:35 Jer 16:7 The guests were invited by
servants Pr 9:3 Mt 22:3 who assigned them their respective places 1Sa 9:22 Lu
14:8 Mr 12:39 Like portions were sent by the master to each guest 1Sa 1:4 2Sa
6:19 except when special honour was intended, when the portion was increased Ge
43:34 The Israelites were forbidden to attend heathenish sacrificial
entertainments Ex 34:15 because these were in honour of false gods, and because
at such feast they would be liable to partake of unclean flesh 1Co 10:28 In the
entertainments common in apostolic times among the Gentiles were frequent
"revellings, "against which Christians were warned Ro 13:13 Ga 5:21
1Pe 4:3
See BANQUET
Commendable, a Christian at Rome to whom Paul sent his
salutation Ro 16:5 He is spoken of as "the first fruits of Achaia"
(R.V., "of Asia", i.e., of proconsular Asia, which is probably the
correct reading). As being the first convert in that region, he was peculiarly
dear to the apostle. He calls him his "well beloved."
Lovely, spoken of by Paul Col 1:7 4:12 as "his dear
fellow-servant, " and "a faithful minister of Christ." He was
thus evidently with him at Rome when he wrote to the Colossians. He was a
distinguished disciple, and probably the founder of the Colossian church. He is
also mentioned in the Epistle to Philemon Phm 1:23 where he is called by Paul
his "fellow-prisoner."
Fair, graceful; belonging to Aphrodite or Venus the
messenger who came from Phillipi to the apostle when he was a prisoner at Rome
Php 2:25-30 4:10-18 Paul mentions him in words of esteem and affection. On his
return to Philippi he was the bearer of Paul's letter to the church there.
Gloom.
1. One of the five sons of Midian, and grandson of
Abraham Ge 25:4 The city of Ephah, to which he gave his name, is mentioned Isa
60:6,7 This city, with its surrounding territory, formed part of Midian, on the
east shore of the Dead Sea. It abounded in dromedaries and camels Jud 6:5
2. 1Ch 2:46 a concubine of Caleb.
3. 1Ch 2:47 a descendant of Judah. Ephah, a word of
Egyptian origin, meaning measure; a grain measure containing "three seahs
or ten omers, "and equivalent to the bath for liquids Ex 16:36 1Sa 17:17
Zec 5:6 The double ephah in Pr 20:10 (marg., "an ephah and an
ephah"), De 25:14 means two ephahs, the one false and the other just.
A calf.
1. One of the sons of Midian, who was Abraham's son by
Keturah Ge 25:4
2. The head of one of the families of trans-Jordanic
Manasseh who were carried captive by Tiglath-pileser 1Ch 5:24
Boundary of blood, a place in the tribe of Judah where
the Philistines encamped when David fought with Goliath 1Sa 17:1 It was
probably so called as having been the scene of frequent sanguinary conflicts
between Israel and the Philistines. It is called Pas-dammim 1Ch 11:13 It has
been identified with the modern Beit Fased, i.e., "house of
bleeding", near Shochoh (q.v.).
Was written by Paul at Rome about the same time as that
to the Colossians, which in many points it resembles.
1. Contents of. The Epistle to the Colossians is mainly
polemical, designed to refute certain theosophic errors that had crept into the
church there. That to the Ephesians does not seem to have originated in any
special circumstances, but is simply a letter springing from Paul's love to the
church there, and indicative of his earnest desire that they should be fully
instructed in the profound doctrines of the gospel. It contains:
a. the salutation Eph 1:1,2
b. a general description of the blessings the gospel
reveals, as to their source, means by which they are attained, purpose for
which they are bestowed, and their final result, with a fervent prayer for the
further spiritual enrichment of the Ephesians Eph 1:3-23, 2:1-10
c. a record of that marked change in spiritual position
which the Gentile believers now possessed, ending with an account of the
writer's selection to and qualification for the apostolate of heathendom, a
fact so considered as to keep them from being dispirited, and to lead him to
pray for enlarged spiritual benefactions on his absent sympathizers" Eph
2:12-22, 3:1-21
d. a chapter on unity as undisturbed by diversity of
gifts Eph 4:1-16
e. special injunctions bearing on ordinary life Eph
4:17-32 Eph 5:1-33, 6:1-10
f. the imagery of a spiritual warfare, mission of
Tychicus, and valedictory blessing Eph 6:11-24
2. Planting of the church at Ephesus. Paul's first and
hurried visit for the space of three months to Ephesus is recorded in Ac
18:19-21 The work he began on this occasion was carried forward by Apollos Ac
18:24-26 and Aquila and Priscilla. On his second visit, early in the following
year, he remained at Ephesus "three years, "for he found it was the
key to the western provinces of Asia Minor.
Here "a great door and effectual" was opened to him 1Co 16:9
and the church was established and strengthened by his assiduous labours there
Ac 20:20,31 From Ephesus as a centre the gospel spread abroad "almost
throughout all Asia" Ac 19:26 The word "mightily grew and
prevailed" despite all the opposition and persecution he encountered. On his last journey to Jerusalem the apostle
landed at Miletus, and summoning together the elders of the church from
Ephesus, delivered to them his remarkable farewell charge Ac 20:18-35 expecting
to see them no more. The following parallels between this epistle and the
Milesian charge may be traced:
a. Ac 20:19 =Eph 4:2 The phrase "lowliness of
mind" occurs nowhere else.
b. Ac 20:27 =Eph 1:11 The word "counsel, "as
denoting the divine plan, occurs only here and Heb 6:17
c. Ac 20:32 =Eph 3:20 The divine ability.
d. Ac 20:32 =Eph 2:20 The building upon the foundation.
e. Ac 20:32 =Eph 1:14,18 "The inheritance of the
saints."
3. Place and date of the writing of the letter. It was
evidently written from Rome during Paul's first imprisonment Eph 3:1 4:1 Eph
6:20 and probably soon after his arrival there, about the year 62, four years
after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct.
There seems to have been no special occasion for the writing of this letter, as
already noted. Paul's object was plainly
not polemical. No errors had sprung up in the church which he sought to point
out and refute. The object of the apostle is "to set forth the ground, the
cause, and the aim and end of the church of the faithful in Christ. He speaks
to the Ephesians as a type or sample of the church universal." The
church's foundations, its course, and its end, are his theme. "Everywhere
the foundation of the church is the will of the Father; the course of the
church is by the satisfaction of the Son; the end of the church is the life in
the Holy Spirit." In the Epistle to the Romans, Paul writes from the point
of view of justification by the imputed righteousness of Christ; here he writes
from the point of view specially of union to the Redeemer, and hence of the oneness
of the true church of Christ. "This is perhaps the profoundest book in
existence." It is a book "which sounds the lowest depths of Christian
doctrine, and scales the loftiest heights of Christian experience; "and
the fact that the apostle evidently expected the Ephesians to understand it is
an evidence of the "proficiency which Paul's converts had attained under
his preaching at Ephesus."
4. Relation between this epistle and that to the
Colossians (q.v.). "The letters of the apostle are the fervent outburst of
pastoral zeal and attachment, written without reserve and in unaffected
simplicity; sentiments come warm from the heart, without the shaping out,
pruning, and punctilious arrangement of a formal discourse. There is such a
fresh and familiar transcription of feeling, so frequent an introduction of
coloquial idiom, and so much of conversational frankness and vivacity, that the
reader associates the image of the writer with every paragraph, and the ear
seems to catch and recognize the very tones of living address." "Is
it then any matter of amazement that one letter should resemble another, or
that two written about the same time should have so much in common and so much
that is peculiar? The close relation as to style and subject between the epistles
to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much
discussion. The great probability is that the epistle to Colosse was first
written; the parallel passages in Ephesians, which amount to about forty-two in
number, having the appearance of being expansions from the epistle to
Colosse. Compare:
1. Eph 1:7
Col 1:14
2. Eph 1:10
Col 1:20
3. Eph 3:2
Col 1:25
4. Eph 5:19
Col 3:16
5. Eph 6:22
Col 4:8
6. Eph 1:19-23, 2:1-5 Col 2:12,13
7. Eph 4:2-4
Col 3:12-15
8. Eph 4:16
Col 2:19
9. Eph 4:32
Col 3:13
10. Eph 4:22-24
Col 3:9,10
11. Eph 5:6-8
Col 3:6-8
12. Eph 5:15,16
Col 4:5
13. Eph 6:19,20
Col 4:3,4
14. Eph 5:22-33, 6:1-9 Col 3:18-25, 4:1
"The style of this epistle is exceedingly animated,
and corresponds with the state of the apostle's mind at the time of writing.
Overjoyed with the account which their messenger had brought him of their faith
and holiness Eph 1:15 and transported with the consideration of the
unsearchable wisdom of God displayed in the work of man's redemption, and of
his astonishing love towards the Gentiles in making them partakers through
faith of all the benefits of Christ's death, he soars high in his sentiments on
those grand subjects, and gives his thoughts utterance in sublime and copious
expression."
The capital of proconsular Asia, which was the western
part of Asia Minor. It was colonized principally from Athens. In the time of
the Romans it bore the title of "the first and greatest metropolis of
Asia." It was distinguished for the Temple of Diana (q.v.), who there had
her chief shrine; and for its theatre, which was the largest in the world,
capable of containing 50,000 spectators. It was, like all ancient theatres,
open to the sky. Here were exhibited the fights of wild beasts and of men with
beasts. (Comp.) 1Co 4:9 9:24,25 15:32 Many Jews took up their residence in this
city, and here the seeds of the gospel were sown immediately after Pentecost Ac
2:9 6:9 At the close of his second missionary journey (about A.D. 51) when Paul
was returning from Greece to Syria Ac 18:18-21 he first visited this city. He
remained, however, for only a short time, as he was hastening to keep the
feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla
behind him to carry on the work of spreading the gospel. During his third
missionary journey Paul reached Ephesus from the "upper coasts" Ac
19:1 i.e., from the inland parts of Asia Minor, and tarried here for about
three years; and so successful and abundant were his labours that "all
they which dwelt in Asia heard the word of the Lord Jesus, both Jews and
Greeks" Ac 19:10 Probably during this period the seven churches of the
Apocalypse were founded, not by Paul's personal labours, but by missionaries
whom he may have sent out from Ephesus, and by the influence of converts
returning to their homes. On his return from his journey, Paul touched at
Miletus, some 30 miles south of Ephesus Ac 20:15 and sending for the presbyters
of Ephesus to meet him there, he delivered to them that touching farewell
charge which is recorded in Ac 20:18-35 Ephesus is not again mentioned till
near the close of Paul's life, when he writes to Timothy exhorting him to
"abide still at Ephesus" 1Ti 1:3 Two of Paul's companions, Trophimus
and Tychicus, were probably natives of Ephesus Ac 20:4 21:29 2Ti 4:12 In his
second epistle to Timothy, Paul speaks of Onesiphorus as having served him in
many things at Ephesus 2Ti 1:18 He also "sent Tychicus to Ephesus"
2Ti 4:12 probably to attend to the interests of the church there. Ephesus is
twice mentioned in the Apocalypse Re 1:11 2:1 The apostle John, according to
tradition, spent many years in Ephesus, where he died and was buried. A part of
the site of this once famous city is now occupied by a small Turkish village,
Ayasaluk, which is regarded as a corruption of the two Greek words, hagios
theologos; i.e., "the holy divine."
Something girt, a sacred vestment worn originally by the
high priest Ex 28:4 afterwards by the ordinary priest 1Sa 22:18 and characteristic
of his office 1Sa 2:18,28 14:3 It was worn by Samuel, and also by David 2Sa
6:14 It was made of fine linen, and consisted of two pieces, which hung from
the neck, and covered both the back and front, above the tunic and outer
garment Ex 28:31 That of the high priest was embroidered with divers colours.
The two pieces were joined together over the shoulders (hence in Latin called
superhumerale) by clasps or buckles of gold or precious stones, and fastened
round the waist by a "curious girdle of gold, blue, purple, and fine
twined linen" Ex 28:6-12 The breastplate, with the Urim and Thummim, was
attached to the ephod.
The Greek form of a Syro-Chaldaic or Aramaic word, meaning
"Be opened, "uttered by Christ when healing the man who was deaf and
dumb Mr 7:34 It is one of the characteristics of Mark that he uses the very
Aramaic words which fell from our Lord's lips. Mr 3:17 5:41 Mr 7:11 14:36 15:34
Double fruitfulness ("for God had made him fruitful
in the land of his affliction"). The second son of Joseph, born in Egypt
Ge 41:52 46:20 The first incident recorded regarding him is his being placed,
along with his brother Manasseh, before their grandfather, Jacob, that he might
bless them Ge 48:10 comp. Ge 27:1 The intention of Joseph was that the right
hand of the aged patriarch should be placed on the head of the elder of the two;
but Jacob set Ephraim the younger before his brother, "guiding his hands
wittingly." Before Joseph's death, Ephraim's family had reached the third
generation Ge 50:23
One of the gates of Jerusalem 2Ki 14:13 2Ch 25:23 on the
side of the city looking toward Ephraim, the north side.
Joh 11:54 a town to which our Lord retired with his
disciples after he had raised Lazarus, and when the priests were conspiring
against him. It lay in the wild, uncultivated hill-country to the north-east of
Jerusalem, betwen the central towns and the Jordan valley.
The central mountainous district of Palestine occupied by
the tribe of Ephraim Jos 17:15 19:50 20:7 extending from Bethel to the plain of
Jezreel. In Joshua's time Jos 17:18 these hills were densely wooded. They were
intersected by well-watered, fertile valleys, referred to in Jer 50:19 Joshua
was buried at Timnath-heres among the mountains of Ephraim, on the north side
of the hill of Gaash Jud 2:9 This region is also called the "mountains of
Israel" Jos 11:21 and the "mountains of Samaria" Jer 31:5,6 Am
3:9
Took precedence over that of Manasseh by virtue of Jacob's
blessing Ge 41:52 48:1 The descendants of Joseph formed two of the tribes of
Israel, whereas each of the other sons of Jacob was the founder of only one
tribe. Thus there were in reality thirteen tribes; but the number twelve was
preserved by excluding that of Levi when Ephraim and Manasseh are mentioned
separately Nu 1:32-34 Jos 17:14,17 1Ch 7:20 Territory of. At the time of the
first census in the wilderness this tribe numbered 40,500 Nu 1:32,33 forty
years later, when about to take possession of the Promised Land, it numbered
only 32,500 During the march
See CAMP Ephraim's place was on the west side of the
tabernacle Nu 2:18-24 When the spies were sent out to spy the land, "Oshea
the son of Nun" of this tribe signalized himself. The boundaries of the
portion of the land assigned to Ephraim are given in Jos 16:1-10 It included
most of what was afterwards called Samaria as distinguished from Judea and
Galilee. It thus lay in the centre of all traffic, from north to south, and
from Jordan to the sea, and was about 55 miles long and 30 broad. The
tabernacle and the ark were deposited within its limits at Shiloh, where it
remained for four hundred years. During the time of the judges and the first
stage of the monarchy this tribe manifested a domineering and haughty and
discontented spirit. "For more than five hundred years, a period equal to
that which elapsed between the Norman Conquest and the War of the Roses,
Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised
undisputed pre-eminence. Joshua the first conqueror, Gideon the greatest of the
judges, and Saul the first king, belonged to one or other of the three tribes.
It was not till the close of the first period of Jewish history that God
'refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but
chose the tribe of Judah, the Mount Zion which he loved' Ps 78:67,68 When the
ark was removed from Shiloh to Zion the power of Ephraim was humbled."
Among the causes which operated to bring about the disruption of Israel was
Ephraim's jealousy of the growing power of Judah. From the settlement of Canaan
till the time of David and Solomon, Ephraim had held the place of honour among
the tribes. It occupied the central and fairest portions of the land, and had
Shiloh and Shechem within its borders.
But now when Jerusalem became the capital of the kingdom, and the centre
of power and worship for the whole nation of Israel, Ephraim declined in
influence. The discontent came to a crisis by Rehoboam's refusal to grant
certain redresses that were demanded 1Ki 12:1ff.
A forest in which a fatal battle was fought between the
army of David and that of Absalom, who was killed there 2Sa 18:6,8 It lay on
the east of Jordan, not far from Mahanaim, and was some part of the great
forest of Gilead.
Fruitful.
1. The second wife of Caleb, the son of Hezron, mother of
Hur, and grandmother of Caleb, who was one of those that were sent to spy the
land 1Ch 2:19,50
2. The ancient name of Bethlehem in Judah Ge 35:16,19
48:7 In Ru 1:2 it is called "Bethlehem-Judah, "but the inhabitants
are called "Ephrathites; "in Mic 5:2 "Bethlehem-Ephratah;
"in Mt 2:6 "Bethlehem in the land of Judah." In Ps 132:6 it is
mentioned as the place where David spent his youth, and where he heard much of
the ark, although he never saw it till he found it long afterwards at Kirjath-jearim;
i.e., the "city of the wood, "or the "forest-town" 1Sa 7:1
comp. 2Sa 6:3,4
A citizen of Ephratah, the old name of Bethlehem Ru 1:2
1Sa 17:12 or Bethlehem-Judah.
Fawn-like.
1. The son of Zohar a Hittite, the owner of the field and
cave of Machpelah (q.v.), which Abraham bought for 400 shekels of silver Ge
23:8-17 25:9 49:29,30
2. A mountain range which formed one of the landmarks on
the north boundary of the tribe of Judah Jos 15:9 probably the range on the
west side of the Wady Beit-Hanina.
Followers of Epicurus (who died at Athens B.C. 270) or
adherents of the Epicurean philosophy Ac 17:18 This philosophy was a system of
atheism, and taught men to seek as their highest aim a pleasant and smooth
life. They have been called the "Sadducees" of Greek paganism. They,
with the Stoics, ridiculed the teaching of Paul Ac 17:18 They appear to have
been greatly esteemed at Athens.
The apostolic letters. The New Testament contains
twenty-one in all. They are divided into two classes.
1. Paul's Epistles, fourteen in number, including
Hebrews. These are not arranged in the New Testament in the order of time as to
their composition, but rather according to the rank of the cities or places to
which they were sent. Who arranged them after this manner is unknown. Paul's
letters were, as a rule, dictated to an amanuensis, a fact which accounts for
some of their peculiarities. He authenticated them, however, by adding a few
words in his own hand at the close. See GALATIANS, EPISTLE TO The epistles to
Timothy and Titus are styled the Pastoral Epistles.
2. The Catholic or General Epistles, so called because
they are not addressed to any particular church or city or individual, but to
Christians in general, or to Christians in several countries. Of these, three
are written by John, two by Peter, and one each by James and Jude. It is an
interesting and instructive fact that a large portion of the New Testament is
taken up with epistles. The doctrines of Christianity are thus not set forth in
any formal treatise, but mainly in a collection of letters. "Christianity
was the first great missionary religion. It was the first to break the bonds of
race and aim at embracing all mankind. But this necessarily involved a change
in the mode in which it was presented. The prophet of the Old Testament, if he
had anything to communicate, either appeared in person or sent messengers to
speak for him by word of mouth. The narrow limits of Palestine made direct
personal communication easy. But the case was different when the Christian
Church came to consist of a number of scattered parts, stretching from
Mesopotamia in the east to Rome or even Spain in the far west. It was only
natural that the apostle by whom the greater number of these communities had
been founded should seek to communicate with them by letter."
Beloved.
1. The "chamberlain" of the city of Corinth Ro
16:23 and one of Paul's disciples. As treasurer of such a city he was a public
officer of great dignity, and his conversion to the gospel was accordingly a
proof of the wonderful success of the apostle's labours.
2. A companion of Paul at Ephesus, who was sent by him
along with Timothy into Macedonia Ac 19:22 Corinth was his usual place of abode
2Ti 4:20 but probably he may have been the same as the preceding.
(LXX., "Orech"), length, or Moon-town, one of the
cities of Nimrod's kingdom in the plain of Shinar Ge 10:10 the Orchoe of the
Greeks and Romans. It was probably the city of the Archevites, who were
transplanted to Samaria by Asnapper Ezr 4:9 It lay on the left bank of the
Euphrates, about 120 miles south-east of Babylon, and is now represented by the
mounds and ruins of Warka. It appears to have been the necropolis of the
Assyrian kings, as the whole region is strewed with bricks and the remains of
coffins. "Standing on the summit of the principal edifice, called the
Buwarizza, a tower 200 feet square in the centre of the ruins, the beholder is
struck with astonishment at the enormous accumulation of mounds and ancient
relics at his feet. An irregular circle, nearly 6 miles in circumference, is
defined by the traces of an earthen rampart, in some places 40 feet high."
The Greek form for Isaiah, constantly used in the
Authorized Version of the New Testament Mt 3:3 4:14 but in the Revised Version
always "Isaiah."
Assur has given a brother, successor of Sennacherib 2Ki
19:37 Isa 37:38 He ascended the throne about B.C. 681 Nothing further is
recorded of him in Scripture, except that he settled certain colonists in
Samaria Ezr 4:2 But from the monuments it appears that he was the most powerful
of all the Assyrian monarchs. He built many temples and palaces, the most
magnificent of which was the south-west palace at Nimrud, which is said to have
been in its general design almost the same as Solomon's palace, only much
larger 1Ki 7:1-12 In December B.C. 681 Sennacherib was murdered by two of his
sons, who, after holding Nineveh for forty-two days, were compelled to fly to
Erimenas of Ararat, or Armenia. Their brother Esarhaddon, who had been engaged
in a campaign against Armenia, led his army against them. They were utterly
overthrown in a battle fought April B.C. 680 near Malatiyeh, and in the
following month Esarhaddon was crowned at Nineveh. He restored Babylon,
conquered Egypt, and received tribute from Manasseh of Judah. He died in
October B.C. 668 while on the march to suppress an Egyptian revolt, and was
succeeded by his son Assur-bani-pal, whose younger brother was made viceroy of
Babylonia.
Hairy, Rebekah's first-born twin son Ge 25:25 The name of
Edom, "red", was also given to him from his conduct in connection
with the red lentil "pottage" for which he sold his birthright Ge
25:30,31. The circumstances connected with his birth foreshadowed the enmity
which afterwards subsisted between the twin brothers and the nations they
founded Ge 25:22,23,26 In process of time Jacob, following his natural bent,
became a shepherd; while Esau, a "son of the desert, "devoted himself
to the perilous and toilsome life of a huntsman. On a certain occasion, on
returning from the chase, urged by the cravings of hunger, Esau sold his birthright
to his brother, Jacob, who thereby obtained the covenant blessing Ge
27:28,29,36 Heb 12:16,17 He afterwards tried to regain what he had so
recklessly parted with, but was defeated in his attempts through the stealth of
his brother Ge 27:4,34,38 At the age of forty years, to the great grief of his
parents, he married Ge 26:34,35 two Canaanitish maidens, Judith, the daughter
of Beeri, and Bashemath, the daughter of Elon. When Jacob was sent away to
Padan-aram, Esau tried to conciliate his parents Ge 28:8,9 by marrying his
cousin Mahalath, the daughter of Ishmael. This led him to cast in his lot with
the Ishmaelite tribes; and driving the Horites out of Mount Seir, he settled in
that region. After some thirty years' sojourn in Padan-aram Jacob returned to
Canaan, and was reconciled to Esau, who went forth to meet him Ge 33:4 Twenty
years after this, Isaac their father died, when the two brothers met, probably
for the last time, beside his grave Ge 35:29 Esau now permanently left Canaan,
and established himself as a powerful and wealthy chief in the land of Edom
(q.v.). Long after this, when the descendants of Jacob came out of Egypt, the
Edomites remembered the old quarrel between the brothers, and with fierce
hatred they warred against Israel.
From old French eschever, "to flee from" Job
1:1,8 2:3 1Pe 3:11
The Greek form of the Hebrew "Jezreel, "the
name of the great plain (called by the natives Merj Ibn Amer; i.e., "the
meadow of the son of Amer") which stretches across Central Palestine from
the Jordan to the Mediterraanean, separating the mountain ranges of Carmel and
Samaria from those of Galilee, extending about 14 miles from north to south,
and 9 miles from east to west. It is drained by "that ancient river"
the Kishon, which flows westward to the Mediterranean. From the foot of Mount
Tabor it branches out into three valleys, that on the north passing between Tabor
and Little Hermon Jud 4:14 that on the south between Mount Gilboa and En-gannim
2Ki 9:27 while the central portion, the "valley of Jezreel" proper,
runs into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by
Bethshean. Here Gideon gained his great victory over the Midianites Jud 7:1-25
Here also Barak defeated Sisera, and Saul's army was defeated by the
Philistines, and king Josiah, while fighting in disguise against Necho, king of
Egypt, was slain 2Ch 35:20-27 2Ki 23:29 This plain has been well called the
"battle-field of Palestine." "It has been a chosen place for
encampment in every contest carried on in this country, from the days of
Nebuchadnezzar, king of the Assyrians, in the history of whose wars with Arphaxad
it is mentioned as the Great Plain of Esdraelon, until the disastrous march of
Napoleon Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Crusaders,
Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every
nation which is under heaven, have pitched their tents in the plain, and have
beheld the various banners of their nations wet with the dews of Tabor and
Hermon" (Dr. Clark).
Quarrel, a well which Isaac's herdsmen dug in the valley
of Gerar, and so called because the herdsmen of Gerar quarrelled with them for
its possession Ge 26:20
Man of Baal, the fourth son of king Saul 1Ch 8:33 9:39 He
is also called Ish-bosheth (q.v.), 2Sa 2:8
Bunch; brave.
1. A young Amoritish chief who joined Abraham in the
recovery of Lot from the hands of Chedorlaomer Ge 14:13,24
2. A valley in which the spies obtained a fine cluster of
grapes Nu 13:23,24 "the brook Eshcol, "A.V.; "the valley of
Eshcol, " R.V.), which they took back with them to the camp of Israel as a
specimen of the fruits of the Promised Land. On their way back they explored
the route which led into the south (the Negeb) by the western edge of the
mountains at Telilat el-'Anab, i.e., "grape-mounds", near Beersheba.
"In one of these extensive valleys, perhaps in Wady Hanein, where miles of
grape-mounds even now meet the eye, they cut the gigantic clusters of grapes,
and gathered the pomegranates and figs, to show how goodly was the land which
the Lord had promised for their inheritance.", Palmer's Desert of the
Exodus.
A place in the mountains of Judah Jos 15:52 supposed to
be the ruin es-Simia, near Dumah, south of Hebron.
Narrow pass or recess, a town Jos 15:33 in the low
country, the She-phelah of Judah. It was allotted to the tribe of Dan Jos 19:41
and was one of their strongholds. Here Samson spent his boyhood, and first
began to show his mighty strength; and here he was buried in the burying-place
of Manoah his father Jud 13:25 16:31 18:2,8,11,12 It is identified with the
modern Yeshua, on a hill 2 miles east of Zorah. Others, however, identify it
with Kustul, east of Kirjath-jearim.
Obedience, a town in the mountains of Judah Jos 21:14 1Ch
6:57 which was allotted, with the land round it, to the priests. It was
frequented by David and his followers during their wanderings; and he sent
presents of the spoil of the Amalekites to his friends there 1Sa 30:28 It is
identified with es-Semu'a, a village about 3 1/2 miles east of Socoh, and 7 or
8 miles south of Hebron, around which there are ancient remains of the ruined
city. It is the centre of the "south country" or Negeb. It is also
called "Eshtemoh" Jos 15:50
2Sa 3:14 to betroth. The espousal was a ceremony of
betrothing, a formal agreement between the parties then coming under obligation
for the purpose of marriage. Espousals are in the East frequently contracted
years before the marriage is celebrated. It is referred to as figuratively
illustrating the relations between God and his people Jer 2:2 Mt 1:18 2Co 11:2
See BETROTH
A Jewish mystical sect somewhat resembling the Pharisees.
They affected great purity. They originated about B.C. 100 and disappeared from
history after the destruction of Jerusalem. They are not directly mentioned in Scripture,
although they may be referred to in Mt 19:11,12, Col 2:8,18,23
The queen of Ahasuerus, and heroine of the book that
bears her name. She was a Jewess named Hadas'sah (the myrtle), but when she
entered the royal harem she received the name by which she henceforth became
known Es 2:7 It is a Syro-Arabian modification of the Persian word satarah,
which means a star. She was the daughter of Abihail, a Benjamite. Her family did
not avail themselves of the permission granted by Cyrus to the exiles to return
to Jerusalem; and she resided with her cousin Mordecai, who held some office in
the household of the Persian king at "Shushan in the palace."
Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this
he gave Haman the Agagite, his prime minister, power and authority to kill and
extirpate all the Jews throughout the Persian empire. By the interposition of
Esther this terrible catastrophe was averted. Haman was hanged on the gallows
he had intended for Mordecai Es 7:1ff. and the Jews established an annual
feast, the feast of Purim (q.v.), in memory of their wonderful deliverance.
This took place about fifty-two years after the Return, the year of the great battles
of Plataea and Mycale (B.C. 479) Esther appears in the Bible as a "woman
of deep piety, faith, courage, patriotism, and caution, combined with
resolution; a dutiful daughter to her adopted father, docile and obedient to
his counsels, and anxious to share the king's favour with him for the good of
the Jewish people. There must have been a singular grace and charm in her
aspect and manners, since 'she obtained favour in the sight of all them that
looked upon her' Es 2:15 That she was raised up as an instrument in the hand of
God to avert the destruction of the Jewish people, and to afford them
protection and forward their wealth and peace in their captivity, is also
manifest from the Scripture account."
The authorship of this book is unknown. It must have been
obviously written after the death of Ahasuerus (the Xerxes of the Greeks),
which took place B.C. 465 The minute and particular account also given of many
historical details makes it probable that the writer was contemporary with
Mordecai and Esther. Hence we may conclude that the book was written probably
about B.C. 444 and that the author was one of the Jews of the dispersion. This
book is more purely historical than any other book of Scripture; and it has
this remarkable peculiarity that the name of God does not occur in it from
first to last in any form. It has, however, been well observed that
"though the name of God be not in it, his finger is." The book
wonderfully exhibits the providential government of God.
Eyrie.
1. A village of the tribe of Simeon 1Ch 4:32 Into some
cleft ("top, "A.V., ;R.V., "cleft") of a rock here Samson
retired after his slaughter of the Philistines Jud 15:8,11 It was a natural
stronghold. It has been identified with Beit 'Atab, west of Bethlehem, near
Zorah and Eshtaol. On the crest of a rocky knoll, under the village, is a long
tunnel, which may be the "cleft" in which Samson hid.
2. A city of Judah, fortified by Rehoboam 2Ch 11:6 It was
near Bethlehem and Tekoah, and some distance apparently to the north of (No.
1). It seems to have been in the district called Nephtoah (or Netophah), where
were the sources of the water from which Solomon's gardens and pleasure-grounds
and pools, as well as Bethlehem and the temple, were supplied. It is now 'Ain
'Atan, at the head of the Wady Urtas, a fountain sending forth a copious supply
of pure water.
The miserable fate of the wicked in hell Mt 25:46 Mr 3:29
Heb 6:2 2Th 1:9 Mt 18:8 25:41 Jude 1:7 The Scripture as clearly teaches the
unending duration of the penal sufferings of the lost as the "everlasting
life, "the "eternal life" of the righteous. The same Greek words
in the New Testament (aion, aionios, aidios) are used to express
1. the eternal existence of God 1Ti 1:17 Ro 1:20 16:26
2. of Christ Re 1:18
3. of the Holy Ghost Heb 9:14
4. The eternal duration of the sufferings of the lost Mt
25:46 Jude 1:6 Their condition after casting off the mortal body is spoken of
in these expressive words: "Fire that shall not be quenched" Mr
9:45,46 "fire unquenchable" Lu 3:17 "the worm that never dies,
"the "bottomless pit" Re 9:1 "the smoke of their torment
ascending up for ever and ever" Re 14:10,11 The idea that the "second
death" Re 20:14 is in the case of the wicked their absolute destruction,
their annihilation, has not the slightest support from Scripture, which always
represents their future as one of conscious suffering enduring for ever. The
supposition that God will ultimately secure the repentance and restoration of
all sinners is equally unscriptural. There is not the slightest trace in all the
Scriptures of any such restoration.
Sufferings of themselves have no tendency to purify the soul from sin or
impart spiritual life. The atoning death of Christ and the sanctifying power of
the Holy Spirit are the only means of divine appointment for bringing men to
repentance. Now in the case of them that perish these means have been rejected,
and "there remaineth no more sacrifice for sins" Heb 10:26,27
This expression occurs in the Old Testament only in Da
12:2 (R.V., "everlasting life"). It occurs frequently in the New
Testament Mt 7:14 18:8,9 Lu 10:28 comp. Lu 18:18 It comprises the whole future
of the redeemed Lu 16:9 and is opposed to "eternal punishment" Mt
19:29 25:46 It is the final reward and glory into which the children of God
enter 1Ti 6:12,19 Ro 6:22 Ga 6:8 1Ti 1:16 Ro 5:21 their Sabbath of rest Heb 4:9
comp. Heb 12:22 The newness of life which the believer derives from Christ Ro
6:4 is the very essence of salvation, and hence the life of glory or the
eternal life must also be theirs Ro 6:8 2Ti 2:11,12 Ro 5:17,21 8:30 Eph 2:5,6
It is the "gift of God in Jesus Christ our Lord" Ro 6:23 The life the
faithful have here on earth Joh 3:36 5:24 6:47,53-58 is inseparably connected
with the eternal life beyond, the endless life of the future, the happy future
of the saints in heaven Mt 19:16,29 25:46
See EVERLASTING
Perhaps another name for Khetam, or "fortress,
"on the Shur or great wall of Egypt, which extended from the Mediterranean
to the Gulf of Suez. Here the Israelites made their third encampment Ex 13:20
Nu 33:6 The camp was probably a little to the west of the modern town of
Ismailia. Here the Israelites were commanded to change their route Ex 14:2 and
"turn" towards the south, and encamp before Pi-hahiroth.
See EXODUS See PITHOM
Firm.
1. "The Ezrahite, "distinguished for his wisdom
1Ki 4:31 He is named as the author of the 89th Psalm. He was of the tribe of
Levi.
2. A Levite of the family of Merari, one of the leaders
of the temple music 1Ch 6:44 15:17,19 He was probably the same as Jeduthun. He
is supposed by some to be the same also as No. 1.
The month of gifts, i.e., of vintage offerings; called
Tisri after the Exile; corresponding to part of September and October. It was
the first month of the civil year, and the seventh of the sacred year 1Ki 8:2
With Baal, a king of Sidon (B.C. 940) father of Jezebel,
who was the wife of Ahab 1Ki 16:31 He is said to have been also a priest of
Astarte, whose worship was closely allied to that of Baal, and this may account
for his daughter's zeal in promoting idolatry in Israel. This marriage of Ahab
was most fatal to both Israel and Judah. Dido, the founder of Carthage, was his
granddaughter.
Country of burnt faces; the Greek word by which the Hebrew
Cush is rendered Ge 2:13 2Ki 19:9 Es 1:1 Job 28:19 Ps 68:31 87:4 a country
which lay to the south of Egypt, beginning at Syene on the First Cataract Eze
29:10 30:6 and extending to beyond the confluence of the White and Blue Nile.
It corresponds generally with what is now known as the Soudan (i.e., the land
of the blacks). This country was known to the Hebrews, and is described in Isa
18:1 Zep 3:10 They carried on some commercial intercourse with it Isa 45:14 Its
inhabitants were descendants of Ham Ge 10:6 Jer 13:23 Isa 18:2 "scattered
and peeled, "A.V.; but in R.V., "tall and smooth"). Herodotus,
the Greek historian, describes them as "the tallest and handsomest of
men." They are frequently represented on Egyptian monuments, and they are
all of the type of the true negro. As might be expected, the history of this
country is interwoven with that of Egypt. Ethiopia is spoken of in prophecy Ps
68:31 87:4 Isa 45:14 Eze 30:4-9 Da 11:43 Na 3:8-10 Hab 3:7 Zep 2:12
The chief officer or prime minister of state of Candace
(q.v.), queen of Ethiopia. He was converted to Christianity through the
instrumentality of Philip Ac 8:27 The northern portion of Ethiopia formed the
kingdom of Meroe, which for a long period was ruled over by queens, and it was
probably from this kingdom that the eunuch came.
The wife of Moses Nu 12:1 It is supposed that Zipporah,
Moses' first wife Ex 2:21 was now dead. His marriage of this "woman"
descended from Ham gave offence to Aaron and Miriam.
Happily conquering, the mother of Timothy, a believing
Jewess, but married to a Greek Ac 16:1 She trained her son from his childhood
in the knowledge of the Scriptures 2Ti 1:5 3:15 She was distinguished by her
"unfeigned faith."
Literally bed-keeper or chamberlain, and not necessarily
in all cases one who was mutilated, although the practice of employing such
mutilated persons in Oriental courts was common 2Ki 9:32 Es 2:3 The law of
Moses excluded them from the congregation De 23:1 They were common also among
the Greeks and Romans. Three classes of eunuchs are mentioned in Mt 19:12
A good journey, a female member of the church at
Philippi. She was one who laboured much with Paul in the gospel. He exhorts her
to be of one mind with Syntyche Php 4:2 From this it seems they had been at
variance with each other.
Hebrew, Perath; Assyrian, Purat; Persian cuneiform,
Ufratush, whence Greek Euphrates, meaning "sweet water." The Assyrian
name means "the stream, "or "the great stream." It is
generally called in the Bible simply "the river" Ex 23:31 or
"the great river" De 1:7 The Euphrates is first mentioned in Ge 2:14
as one of the rivers of Paradise. It is next mentioned in connection with the
covenant which God entered into with Abraham Ge 15:18 when he promised to his
descendants the land from the river of Egypt to the river Euphrates (comp.) De
11:24 Jos 1:4 a covenant promise afterwards fulfilled in the extended conquests
of David 2Sa 8:2-14 1Ch 18:3 1Ki 4:24 It was then the boundary of the kingdom
to the north-east. In the ancient history of Assyria, and Babylon, and Egypt
many events are recorded in which mention is made of the "great
river." Just as the Nile represented in prophecy the power of Egypt, so
the Euphrates represented the Assyrian power Isa 8:7 Jer 2:18 It is by far the
largest and most important of all the rivers of Western Asia. From its source
in the Armenian mountains to the Persian Gulf, into which it empties itself, it
has a course of about 1,700 miles. It has two sources,
1. the Frat or Kara-su (i.e., "the black river"),
which rises 25 miles north-east of Erzeroum; and
2. the Muradchai (i.e., "the river of desire"),
which rises near Ararat, on the northern slope of Ala-tagh. At Kebban Maden,
400 miles from the source of the former, and 270 from that of the latter, they
meet and form the majestic stream, which is at length joined by the Tigris at
Koornah, after which it is called Shat-el-Arab, which runs in a deep and broad
stream for above 140 miles to the sea. It is estimated that the alluvium
brought down by these rivers encroaches on the sea at the rate of about one
mile in thirty years.
South-east billow, the name of the wind which blew in the
Adriatic Gulf, and which struck the ship in which Paul was wrecked on the coast
of Malta Ac 27:14 R.V., "Euraquilo, "i.e., north-east wind. It is
called a "tempestuous wind, "i.e., as literally rendered, a
"typhonic wind, "or a typhoon. It is the modern Gregalia or Levanter.
(Comp.) Jon 1:4
Fortunate, Ac 20:9-12 a young man of Troas who fell
through drowsiness from the open window of the third floor of the house where
Paul was preaching, and was "taken up dead." The lattice-work of the
window being open to admit the air, the lad fell out and down to the court
below. Paul restored him to life again. (Comp.) 1Ki 17:21 2Ki 4:34
A "publisher of glad tidings; "a missionary
preacher of the gospel Eph 4:11 This title is applied to Philip Ac 21:8 who
appears to have gone from city to city preaching the word Ac 8:4,40 Judging
from the case of Philip, evangelists had neither the authority of an apostle,
nor the gift of prophecy, nor the responsibility of pastoral supervision over a
portion of the flock. They were itinerant preachers, having it as their special
function to carry the gospel to places where it was previously unknown. The
writers of the four Gospels are known as the Evangelists.
Life; living, the name given by Adam to his wife Ge 3:20
4:1 The account of her creation is given in Ge 2:21,22 The Creator, by declaring
that it was not good for man to be alone, and by creating for him a suitable
companion, gave sanction to monogamy. The commentator Matthew Henry says:
"This companion was taken from his side to signify that she was to be dear
unto him as his own flesh. Not from his head, lest she should rule over him;
nor from his feet, lest he should tyrannize over her; but from his side, to
denote that species of equality which is to subsist in the marriage
state." And again, "That wife that is of God's making by special
grace, and of God's bringing by special providence, is likely to prove a
helpmeet to her husband." Through the subtle temptation of the serpent she
violated the commandment of God by taking of the forbidden fruit, which she
gave also unto her husband 1Ti 2:13-15 2Co 11:3 When she gave birth to her
first son, she said, "I have gotten a man from the Lord" (R.V.,
"I have gotten a man with the help of the Lord, ") Ge 4:1 Thus she
welcomed Cain, as some think, as if he had been the Promised One the "Seed
of the woman."
The period following sunset with which the Jewish day
began Ge 1:5 Mr 13:35 The Hebrews reckoned two evenings of each day, as appears
from Ex 16:12 30:8 12:6 (marg.); Le 23:5 (marg. R.V., "between the two
evenings"). The "first evening" was that period when the sun was
verging towards setting, and the "second evening" the moment of
actual sunset. The word "evenings" in Jer 5:6 should be
"deserts" (marg. R.V.).
Eternal, applied to God Ge 21:33 De 33:27 Ps 41:13 90:2
We also read of the "everlasting hills" Ge 49:26 an "everlasting
priesthood" Ex 40:15 Nu 25:13
See ETERNAL LIFE
Pr 23:6 figuratively, the envious or covetous. (Comp.) De
15:9 Mt 20:15
Merodach's man, the son and successor of Nebuchadnezzar,
king of Babylon 2Ki 25:27 Jer 52:31,34 He seems to have reigned but two years
(B.C. 562) Influenced probably by Daniel, he showed kindness to Jehoiachin, who
had been a prisoner in Babylon for thirty-seven years. He released him, and
"spoke kindly to him." He was murdered by
Nergal-sharezer=Neriglissar, his brother-in-law, who succeeded him Jer 39:3,13
Is expressly forbidden Ti 3:2 Jas 4:11 and severe punishments
are denounced against it 1Co 5:11 6:10 It is spoken of also with abhorrence Ps
15:3 Pr 18:6,7 and is foreign to the whole Christian character and the example
of Christ.
1. Of Christ 1Pe 2:21 Joh 13:15
2. of pastors to their flocks Php 3:17 2Th 3:9 1Ti 4:12
1Pe 5:3
3. of the Jews as a warning Heb 4:11
4. of the prophets as suffering affliction Jas 5:10
Mr 6:27 Instead of the Greek word, Mark here uses a Latin
word, speculator, which literally means "a scout, ""a spy,
"and at length came to denote one of the armed bodyguard of the emperor.
Herod Antipas, in imitation of the emperor, had in attendance on him a company
of speculatores. They were sometimes employed as executioners, but this was a
mere accident of their office.
See MARK, GOSPEL OF
1Ti 4:8 An ascetic mortification of the flesh and denial
of personal gratification (comp.) Col 2:23 to which some sects of the Jews,
especially the Essenes, attached importance.
1. Of the kingdom of Israel. In the time of Pekah,
Tiglath-pileser II. carried away captive into Assyria 2Ki 15:29 comp. Isa
10:5,6 a part of the inhabitants of Galilee and of Gilead (B.C. 741) After the destruction of Samaria (B.C.
720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the
Israelites into Mesopotamia and Media 2Ki 17:6 18:9 1Ch 5:26 See ISRAEL,
KINGDOM OF
2. Of the kingdom of the two tribes, the kingdom of
Judah. Nebuchadnezzar, in the fourth year of Jehoiakim Jer 25:1 invaded Judah,
and carried away some royal youths, including Daniel and his companions (B.C.
606) together with the sacred vessels of the temple 2Ch 36:7 Da 1:2 In B.C. 598
Jer 52:28 2Ki 24:12 in the beginning of Jehoiachin's reign 2Ki 24:8
Nebuchadnezzar carried away captive 3,023 eminent Jews, including the king 2Ch
36:10 with his family and officers 2Ki 24:12 and a large number of warriors 2Ki
24:16 with very many persons of note 2Ki 24:14 and artisans 2Ki 24:16 leaving
behind only those who were poor and helpless. This was the first general
deportation to Babylon. In B.C. 588 after the revolt of Zedekiah (q.v.), there
was a second general deportation of Jews by Nebuchadnezzar Jer 52:29 2Ki 25:8
including 832 more of the principal men of the kingdom. He carried away also
the rest of the sacred vessels 2Ch 36:18 From this period, when the temple was
destroyed 2Ki 25:9 to the complete restoration, B.C. 517 Ezr 6:15 is the period
of the "seventy years." In B.C. 582 occurred the last and final
deportation. The entire number Nebuchadnezzar carried captive was 4,600 heads
of families with their wives and children and dependants Jer 52:30 43:5-7 2Ch
36:20 Thus the exiles formed a very considerable community in Babylon. When
Cyrus granted permission to the Jews to return to their own land Ezr 1:5 7:13
only a comparatively small number at first availed themselves of the privilege.
It cannot be questioned that many belonging to the kingdom of Israel ultimately
joined the Jews under Ezra, Zerubbabel, and Nehemiah, and returned along with
them to Jerusalem Jer 50:4,5,17-20,33-35 Large numbers had, however, settled in
the land of Babylon, and formed numerous colonies in different parts of the
kingdom. Their descendants very probably have spread far into Eastern lands and
become absorbed in the general population.
See JUDAH, KINGDOM OF See CAPTIVITY
The great deliverance wrought for the children of Isreal when
they were brought out of the land of Egypt with "a mighty hand and with an
outstretched arm" Ex 12:51 De 26:8 Ps 114:1ff. Ps 136:1 about B.C. 1490
and four hundred and eighty years 1Ki 6:1 before the building of Solomon's
temple. The time of their sojourning in Egypt was, according to Ex 12:40 the
space of four hundred and thirty years. In the LXX., the words are, "The
sojourning of the children of Israel which they sojourned in Egypt and in the
land of Canaan was four hundred and thirty years; "and the Samaritan
version reads, "The sojourning of the children of Israel and of their
fathers which they sojourned in the land of Canaan and in the land of Egypt was
four hundred and thirty years." In Ge 15:13-16 the period is prophetically
given (in round numbers) as four hundred years. This passage is quoted by
Stephen in his defence before the council Ac 7:6 The chronology of the
"sojourning" is variously estimated. Those who adopt the longer term
reckon thus:
Years:
From the
descent of Jacob into Egypt to the death of Joseph 71
From the death
of Joseph to the birth of Moses
278
From the birth
of Moses to his flight into Midian
40
From the flight
of Moses to his return into Egypt
40
From the return
of Moses to the Exodus
1
____
430
Others contend for the shorter period of two hundred and
fifteen years, holding that the period of four hundred and thirty years
comprehends the years from the entrance of Abraham into Canaan
See SAMARITAIN PENTATUQUE to the descent of Jacob into
Egypt. They reckon thus:
From Abraham's
arrival in Canaan to Isaac's birth 25
From Isaac's
birth to that of his twin sons Esau and Jacob 60
From Jacob's
birth to the going down into Egypt
130 (215)
From Jacob's
going down into Egypt to the death of Joseph 71
From death of
Joseph to the birth of Moses 64
From birth of
Moses to the Exodus 80
___
In all 430
During the forty years of Moses' sojourn in the land of
Midian, the Hebrews in Egypt were being gradually prepared for the great
national crisis which was approaching. The plagues that successively fell upon
the land loosened the bonds by which Pharaoh held them in slavery, and at
length he was eager that they should depart. But the Hebrews must now also be
ready to go. They were poor; for generations they had laboured for the
Egyptians without wages. They asked
gifts from their neighbours around them Ex 12:35 and these were readily
bestowed. And then, as the first step towards their independent national
organization, they observed the feast of the Passover, which was now instituted
as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on
the door-posts and lintels of all their houses, and they were all within,
waiting the next movement in the working out of God's plan. At length the last
stroke fell on the land of Egypt.
"It came to pass, that at midnight Jehovah smote all the firstborn
in the land of Egypt." Pharaoh rose up in the night, and called for Moses
and Aaron by night, and said, "Rise up, and get you forth from among my
people, both ye and the children of Israel; and go, serve Jehovah, as ye have
said. Also take your flocks and your herds, as ye have said, and be gone; and
bless me also." Thus was Pharaoh (q.v.) completely humbled and broken
down. These words he spoke to Moses and Aaron "seem to gleam through the
tears of the humbled king, as he lamented his son snatched from him by so
sudden a death, and tremble with a sense of the helplessness which his proud
soul at last felt when the avenging hand of God had visited even his
palace." The terror-stricken Egyptians now urged the instant departure of
the Hebrews. In the midst of the Passover feast, before the dawn of the 15th
day of the month Abib (our April nearly), which was to be to them henceforth
the beginning of the year, as it was the commencement of a new epoch in their
history, every family, with all that appertained to it, was ready for the
march, which instantly began under the leadership of the heads of tribes with
their various sub-divisions. They moved onward, increasing as they went forward
from all the districts of Goshen, over the whole of which they were scattered,
to the common centre. Three or four days perhaps elapsed before the whole body
of the people were assembled at Rameses, and ready to set out under their
leader Moses Ex 12:37 Nu 33:3 This city was at that time the residence of the
Egyptian court, and here the interviews between Moses and Pharaoh had taken
place. From Rameses they journeyed to Succoth Ex 12:37 identified with
Tel-el-Maskhuta, about 12 miles west of Ismailia.
See PITHOM Their third station was Etham (q.v.), Ex 13:20
"in the edge of the wilderness, "and was probably a little to the
west of the modern town of Ismailia, on the Suez Canal. Here they were commanded "to turn and
encamp before Pi-hahiroth, between Migdol and the sea", i.e., to change
their route from east to due south. The Lord now assumed the direction of their
march in the pillar of cloud by day and of fire by night. They were then led
along the west shore of the Red Sea till they came to an extensive camping-ground
"before Pi-hahiroth, "about 40 miles from Etham. This distance from Etham may have taken
three days to traverse, for the number of camping-places by no means indicates
the number of days spent on the journey: e.g., it took fully a month to travel
from Rameses to the wilderness of Sin Ex 16:1 yet reference is made to only six
camping-places during all that time. The exact spot of their encampment before
they crossed the Red Sea cannot be determined. It was probably somewhere near
the present site of Suez. Under the direction of God the children of Israel
went "forward" from the camp "before Pi-hahiroth, "and the
sea opened a pathway for them, so that they crossed to the farther shore in
safety. The Egyptian host pursued after them, and, attempting to follow through
the sea, were overwhelmed in its returning waters, and thus the whole military
force of the Egyptians perished. They "sank as lead in the mighty
waters" Ex 15:1-9 comp. Ps 77:16-19 Having reached the eastern shore of
the sea, perhaps a little way to the north of 'Ayun Musa ("the springs of
Moses"), there they encamped and rested probably for a day. Here Miriam
and the other women sang the triumphal song recorded in Ex 15:1-21 From 'Ayun
Musa they went on for three days through a part of the barren "wilderness
of Shur" Ex 15:22 called also the "wilderness of Etham" Nu 33:8
comp. Ex 13:20 without finding water. On the last of these days they came to
Marah (q.v.), where the "bitter" water was by a miracle made drinkable. Their next camping-place was Elim (q.v.),
where were twelve springs of water and a grove of "threescore and
ten" palm trees Ex 15:27 After a time the children of Israel "took
their journey from Elim, "and encamped by the Red Sea Nu 33:10 and thence
removed to the "wilderness of Sin" (to be distinguished from the
wilderness of Zin,)Nu 20:1 where they again encamped. Here, probably the modern el-Markha, the supply of bread they had
brought with them out of Egypt failed. They began to "murmur" for
want of bread. God "heard their murmurings" and gave them quails and
manna, "bread from heaven" Ex 16:4-36 Moses directed that an omer of
manna should be put aside and preserved as a perpetual memorial of God's
goodness. They now turned inland, and after three encampments came to the rich
and fertile valley of Rephidim, in the Wady Feiran. Here they found no water,
and again murmured against Moses. Directed by God, Moses procured a miraculous
supply of water from the "rock in Horeb, "one of the hills of the
Sinai group Ex 17:1-7 and shortly afterwards the children of Israel here fought
their first battle with the Amalekites, whom they smote with the edge of the
sword. From the eastern extremity of the Wady Feiran the line of march now
probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the
Wady er-Rahah, "the enclosed plain in front of the magnificient cliffs of
Ras Sufsafeh." Here they encamped for more than a year Nu 1:1 Nu 10:11
before Sinai (q.v.). The different encampments of the children of Israel, from
the time of their leaving Egypt till they reached the Promised Land, are
mentioned in Ex 12:37-19:25ff. Nu 10:1ff. Nu 33:1ff. De 1:1ff. De 2:1ff. De
10:1ff. It is worthy of notice that there are unmistakable evidences that the
Egyptians had a tradition of a great exodus from their country, which could be
none other than the exodus of the Hebrews.
Exodus is the name given in the LXX. to the second book
of the Pentateuch (q.v.). It means "departure" or
"outgoing." This name was adopted in the Latin translation, and
thence passed into other languages. The Hebrews called it by the first words,
according to their custom, Ve-eleh shemoth (i.e., "and these are the names").
It contains,
1. An account of the increase and growth of the
Israelites in Egypt Ex 1:1ff.
2. Preparations for their departure out of Egypt Ex
2:1-12:36
3. Their journeyings from Egypt to Sinai Ex 12:37-19:2
4. The giving of the law and the establishment of the
institutions by which the organization of the people was completed, the
theocracy, "a kingdom of priest and an holy nation" Ex 19:3-40:38 The
time comprised in this book, from the death of Joseph to the erection of the
tabernacle in the wilderness, is about one hundred and forty-five years, on the
supposition that the four hundred and thirty years Ex 12:40 are to be computed
from the time of the promises made to Abraham Ga 3:17 The authorship of this
book, as well as of that of the other books of the Pentateuch, is to be
ascribed to Moses. The unanimous voice of tradition and all internal evidences
abundantly support this opinion.
Ac 19:13 "In that sceptical and therefore
superstitious age professional exorcist abounded. Many of these professional
exorcists were disreputable Jews, like Simon in Samaria and Elymas in Cyprus Ac
8:9 13:6 "Other references to exorcism as practised by the Jews are found
in Mt 12:27 Mr 9:38 Lu 9:49,50 It would seem that it was an opinion among the
Jews that miracles might be wrought by invoking the divine name. Thus also
these "vagabond Jews" pretended that they could expel daemons. The
power of casting out devils was conferred by Christ on his apostles Mt 10:8 and
on the seventy Lu 10:17-19 and was exercised by believers after his ascension
Mr 16:17 Ac 16:18 but this power was never spoken of as exorcism.
Guilt is said to be expiated when it is visited with
punishment falling on a substitute. Expiation is made for our sins when they
are punished not in ourselves but in another who consents to stand in our room.
It is that by which reconciliation is effected. Sin is thus said to be "covered"
by vicarious satisfaction. The cover or lid of the ark is termed in the LXX.
hilasterion, that which covered or shut out the claims and demands of the law
against the sins of God's people, whereby he became "propitious" to
them. The idea of vicarious expiation runs through the whole Old Testament
system of sacrifices.
See PROPITIATION
(Heb. 'ain, meaning "flowing"), applied
1. to a fountain, frequently;
2. to colour Nu 11:7 R.V., "appearance, "marg.
"eye");
3. the face Ex 10:5,15 Nu 22:5,11 in Nu 14:14 "face
to face" (R.V. marg., "eye to eye"). "Between the
eyes", i.e., the forehead Ex 13:9,16
4. The expression Pr 23:31 "when it giveth his
colour in the cup, " is literally, "when it giveth out [or showeth]
its eye." The beads or bubbles of wine are thus spoken of.
5. "To set the eyes" on any one is to view him
with favour Ge 44:21 Job 24:23 Jer 39:12
6. This word is used figuratively in the expressions
a. an "evil eye" Mt 20:15
b. a "bountiful eye" Pr 22:9
c. "haughty eyes" Pr 6:17 (marg.),
d. "wanton eyes" Isa 3:16
e. "eyes full of adultery" 2Pe 2:14
f. "the lust of the eyes" 1Jo 2:16
7. Christians are warned against "eye-service"
Eph 6:6 Col 3:22
8. Men were sometimes punished by having their eyes put
out
a. The men of Jabesh 1Sa 11:2
b. Samson, Jud 16:21
c. Zedekiah, 2Ki 25:7
7. The custom of painting the eyes is alluded to in 2Ki
9:30 R.V.; Jer 4:30 Eze 23:40 a custom which still prevails extensively among
Eastern women.
Grecized form of Hezekiah Mt 1:9,10
God will strengthen.
1. 1Ch 24:16 "Jehezekel."
2. One of the great prophets, the son of Buzi the priest
Eze 1:3 He was one of the Jewish exiles who settled at Tel-Abib, on the banks
of the Chebar, "in the land of the Chaldeans." He was probably
carried away captive with Jehoiachin Eze 1:2 2Ki 24:14-16 about B.C. 597 His
prophetic call came to him" in the fifth year of Jehoiachin's
captivity" (B.C. 594 He had a house in the place of his exile, where he
lost his wife, in the ninth year of his exile, by some sudden and unforeseen
stroke Eze 8:1 24:18 He held a prominent place among the exiles, and was
frequently consulted by the elders Eze 8:1 11:25 14:1 20:1 His ministry
extended over twenty-three years Eze 29:17 B.C. 595-573, during part of which
he was contemporary with Daniel Eze 14:14 28:3 and Jeremiah, and probably also
with Obadiah. The time and manner of his death are unknown. His reputed tomb is
pointed out in the neighbourhood of Bagdad, at a place called Keffil.
Consists mainly of three groups of prophecies. After an
account of his call to the prophetical office Eze 1:1-3:21 Ezekiel:
1. utters words of denunciation against the Jews Eze
3:22-24 warning them of the certain destruction of Jerusalem, in opposition to
the words of the false prophets Eze 4:1-3 The symbolical acts, by which the
extremities to which Jerusalem would be reduced are described in Eze 4:1ff.
show his intimate acquaintance with the Levitical legislation. Ex 22:30 De
14:21 Le 5:2 7:18,24 17:15 19:7 22:8 etc.
2. Prophecies against various surrounding nations:
against:
a. the Ammonites Eze 25:1-7
b. the Moabites Eze 25:8-11
c. the Edomites Eze 25:12-14
d. the Philistines Eze 25:15-17
e. Tyre and Sidon Eze 26:1-28:26
f. Egypt Eze 29:1-32:32
3. Prophecies delivered after the destruction of
Jerusalem by Nebuchadnezzar:
a. the triumphs of Israel and of the kingdom of God on
earth Eze 33:1-39:29
b. Messianic times, and the establishment and prosperity
of the kingdom of God Eze 40:1-48:35
The closing visions of this book are referred to in the
book of Revelation
Eze 38:1ff. =Re 20:8 Eze 47:1-8 =Re 22:1,2
Other references to this book are also found in the New
Testament. Ro 2:24 with Eze 36:2 Ro 10:5 Ga 3:12 with Eze 20:11 2Pe 3:4 with
Eze 12:22
It may be noted that Daniel, fourteen years after his
deportation from Jerusalem, is mentioned by Ezekiel Eze 14:14 along with Noah
and Job as distinguished for his righteousness, and some five years later he is
spoken of as pre-eminent for his wisdom Eze 28:3. Ezekiel's prophecies are
characterized by symbolical and allegorical representations, "unfolding a
rich series of majestic visions and of colossal symbols." There are a
great many also of "symbolcal actions embodying vivid conceptions on the
part of the prophet" Eze 4:1-4 Eze 5:1-4 12:3-6 24:3-5 37:16 etc.
"The mode of representation, in which symbols and allegories occupy a
prominent place, gives a dark, mysterious character to the prophecies of
Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them
which it is almost impossible to penetrate. Jerome calls the book 'a labyrith
of the mysteries of God.' It was because of this obscurity that the Jews
forbade any one to read it till he had attained the age of thirty."
Ezekiel is singular in the frequency with which he refers to the Pentateuch
(e.g.,)Eze 27:1ff. Eze 28:13 31:8 36:11,34 47:13 He shows also an acquaintance
with the writings of Hosea Eze 37:22 Isaiah Eze 8:12 29:6 and especially with
those of Jeremiah, his older contemporary Jer 24:7,9 48:37
A separation, 1Sa 20:19 a stone, or heap of stones, in
the neighbourhood of Saul's residence, the scene of the parting of David and Jonathan
1Sa 20:42. The margin of the Authorized Version reads, "The stone that
sheweth the way, "in this rendering following the Targum.
Treasure.
1. One of the sons of Seir, the native princes,
"dukes, "of Mount Hor Ge 36:21,27
2. 1Ch 7:21
3. 1Ch 4:4
4. One of the Gadite champions who repaired to David at
Ziklag 1Ch 12:9
5. A Levite Ne 3:19
6. A priest Ne 12:42
The giant's backbone (so called from the head of a
mountain which runs out into the sea), an ancient city and harbour at the
north-east end of the Elanitic branch of the Red Sea, the Gulf of Akabah, near
Elath or Eloth Nu 33:35 De 2:8 Here Solomon built ships, "Tarshish ships,
" like those trading from Tyre to Tarshish and the west, which traded with
Ophir 1Ki 9:26 2Ch 8:17 and here also Jehoshaphat's fleet was shipwrecked 1Ki
22:48 2Ch 20:36 It became a populous town, many of the Jews settling in it 2Ki
16:6 "Elath". It is supposed that anciently the north end of the gulf
flowed further into the country than now, as far as 'Ain el-Ghudyan, which is
10 miles up the dry bed of the Arabah, and that Ezion-geber may have been
there.
Help.
1. A priest among those that returned to Jerusalem under
Zerubabel Ne 12:1
2. The "scribe" who led the second body of exiles
that returned from Babylon to Jerusalem B.C. 459 and author of the book of
Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah
2Ki 25:18-21 and a lineal descendant of Phinehas, the son of Aaron Ezr 7:1-5
All we know of his personal history is contained in the last four chapters of
his book, and in Ne 8:1ff. and Ne 12:26 In the seventh year of the reign of
Artaxerxes Longimanus See DARIUS 23975 he obtained leave to go up to Jerusalem
and to take with him a company of Israelites Ezr 8:1ff. Artaxerxes manifested
great interest in Ezra's undertaking, granting him "all his request,
"and loading him with gifts for the house of God. Ezra assembled the band
of exiles, probably about 5,000 in all, who were prepared to go up with him to
Jerusalem, on the banks of the Ahava, where they rested for three days, and
were put into order for their march across the desert, which was completed in
four months. His proceedings at Jerusalem on his arrival there are recorded in
his book. He was "a ready scribe in the law of Moses, "who "had
prepared his heart to seek the law of the Lord and to do it, and to teach in
Israel statutes and judgments." "He is, "says Professor Binnie,
"the first well-defined example of an order of men who have never since
ceased in the church; men of sacred erudition, who devote their lives to the
study of the Holy Scriptures, in order that they may be in a condition to
interpret them for the instruction and edification of the church. It is
significant that the earliest mention of the pulpit occurs in the history of
Ezra's ministry Ne 8:4 He was much more of a teacher than a priest. We learn
from the account of his labours in the book of Nehemiah that he was careful to
have the whole people instructed in the law of Moses; and there is no reason to
reject the constant tradition of the Jews which connects his name with the
collecting and editing of the Old Testament canon. The final completion of the
canon may have been, and probably was, the work of a later generation; but Ezra
seems to have put it much into the shape in which it is still found in the
Hebrew Bible. When it is added that the complete organization of the synagogue
dates from this period, it will be seen that the age was emphatically one of
Biblical study" (The Psalms: their History, etc.). For about fourteen
years, i.e., till B.C. 445 we have no record of what went on in Jerusalem after
Ezra had set in order the ecclesiastical and civil affairs of the nation. In
that year another distinguished personage, Nehemiah, appears on the scene.
After the ruined wall of the city had been built by Nehemiah, there was a great
gathering of the people at Jerusalem preparatory to the dedication of the wall.
On the appointed day the whole population assembled, and the law was read aloud
to them by Ezra and his assistants Ne 8:3 The remarkable scene is described in
detail. There was a great religious awakening. For successive days they held
solemn assemblies, confessing their sins and offering up solemn sacrifices.
They kept also the feast of Tabernacles with great solemnity and joyous
enthusiasm, and then renewed their national covenant to be the Lord's. Abuses
were rectified, and arrangements for the temple service completed, and now
nothing remained but the dedication of the walls of the city Ne 12:1ff.
See NEHEMIAH
This book is the record of events occurring at the close
of the Babylonian exile. It was at one time included in Nehemiah, the Jews
regarding them as one volume. The two are still distinguished in the Vulgate
version as I. and II. Esdras. It consists of two principal divisions:
1. The history of the first return of exiles, in the
first year of Cyrus (B.C. 536) till the completion and dedication of the new
temple, in the sixth year of Darius Hystapes (B.C. 515) Ezr 1:1-6:22 From the
close of the sixth to the opening of the seventh chapter there is a blank in
the history of about sixty years.
2. The history of the second return under Ezra, in the
seventh year of Artaxerxes Longimanus, and of the events that took place at
Jerusalem after Ezra's arrival there Ezr 7:1-10:44. The book thus contains
memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the
reformation by Ezra (B.C. 456)
extending over a period of about eighty years. There is no quotation from this
book in the New Testament, but there never has been any doubt about its being
canonical. Ezra was probably the author of this book, at least of the greater
part of it (comp.) Ezr 7:27,28 8:1 etc.), as he was also of the Books of
Chronicles, the close of which forms the opening passage of Ezra.
A title given to Ethan 1Ki 4:31 Ps 89:1 (title) and Heman
Ps 88:1 (title). They were both sons of Zerah 1Ch 2:6
Help of Jehovah, the son of Chelub. He superintended,
under David, those who "did the work of the field for tillage" 1Ch
27:26