Called also Jerubbaal Jud 6:29,32 was the first of the
judges whose history is circumstantially narrated Jud 6-8. His calling is the
commencement of the second period in the history of the judges. After the
victory gained by Deborah and Barak over Jabin, Israel once more sank into
idolatry, and the Midianites (q.v.) and Amalekites, with other "children
of the east, "crossed the Jordan each year for seven successive years for
the purpose of plundering and desolating the land. Gideon received a direct
call from God to undertake the task of delivering the land from these warlike
invaders. He was of the family of Abiezer Jos 17:2 1Ch 7:18 and of the little
township of Ophrah Jud 6:11 First, with ten of his servants, he overthrew the
altars of Baal and cut down the asherah which was upon it, and then blew the
trumpet of alarm, and the people flocked to his standard on the crest of Mount
Gilboa to the number of twenty-two thousand men. These were, however, reduced
to only three hundred. These, strangely armed with torches and pitchers and
trumpets, rushed in from three different points on the camp of Midian at
midnight, in the valley to the north of Moreh, with the terrible war-cry,
"For the Lord and for Gideon" Jud 7:18 R.V. Terror-stricken, the
Midianites were put into dire confusion, and in the darkness slew one another,
so that only fifteen thousand out of the great army of one hundred and twenty
thousand escaped alive. The memory of this great deliverance impressed itself
deeply on the mind of the nation 1Sa 12:11 Ps 83:11 Isa 9:4 10:26 Heb 11:32 The
land had now rest for forty years. Gideon died in a good old age, and was
buried in the sepulchre of his fathers. Soon after his death a change came over
the people. They again forgot Jehovah, and turned to the worship of Baalim,
"neither shewed they kindness to the house of Jerubbaal" Jud 8:35
Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one
exception, that of Abimelech, who seems to have had much of the courage and
energy of his father, yet of restless and unscrupulous ambition. He gathered
around him a band who slaughtered all Gideon's sons, except Jotham, upon one
stone.
See OPHRAH
Heb. raham "parental affection, "Le 11:18 De
14:17 R.V., "vulture", a species of vulture living entirely on
carrion. "It is about the size of a raven; has an almost triangular, bald,
and wrinkled head, a strong pointed beak, black at the tip, large eyes and
ears, the latter entirely on the outside, and long feet." It is common in
Egypt, where it is popularly called "Pharaoh's chicken" (the Neophron
percnopterus), and is found in Palestine only during summer. Tristram thinks
that the Hebrew name, which is derived from a root meaning "to love,
"is given to it from the fact that the male and female bird never part
company.
1. An gratuity Pr 19:6 to secure favour Pr 18:16 21:14 a
thank-offering Nu 18:11 or a dowry Ge 34:12
2. An oblation or proppitatory gift 2Sa 8:2,6 1Ch 18:2,6
2Ch 26:8 Ps 45:12 72:10
3. A bribe to a judge to obtain a favourable verdict Ex
23:8 De 16:19
4. Simply a thing given Mt 7:11 Lu 11:13 Eph 4:8 (a)
sacrifical Mt 5:23,24 8:4 (b) eleemosynary Lu 21:1 (c) a gratuity Joh 4:10 Ac
8:20
In Ac 2:38 the generic word dorea is rendered
"gift." It differs from the charisma 1Co 12:4 as denoting not
miraculous powers but the working of a new spirit in men, and that spirit from
God. The giving of presents entered largely into the affairs of common life in
the East. The nature of the presents was as various as were the occasions:
1. food 1Sa 9:7 16:20
2. sheep and cattle Ge 32:13-15
3. gold 2Sa 18:11
4. jewels Ge 24:53
5. furniture, and vessels for eating and drinking 2Sa
17:28
6. delicacies, as spices, honey, etc. 1Ki 10:25 2Ki 5:22
The mode of presentation was with as much parade as
possible: the presents were conveyed by the hands of servants Jud 3:18 or still
better, on the backs of beasts of burden 2Ki 8:9 The refusal of a present was
regarded as a high indignity; and this constituted the aggravated insult
noticed in Mt 22:11 the marriage robe having been offered and refused.
(Gr. charismata), gifts supernaturally bestowed on the
early Christians, each having his own proper gift or gifts for the edification
of the body of Christ. These were the result of the extraordinary operation of
the Spirit, as on the day of Pentecost. They were the gifts of speaking with
tongues, casting out devils, healing, etc. Mr 16:17,18 usually communicated by
the medium of the laying on of the hands of the apostles Ac 8:17 19:6 1Ti 4:14
These charismata were enjoyed only for a time. They could not continue always
in the Church. They were suited to its infancy and to the necessities of those
times.
A stream.
1. One of the four rivers of Eden Ge 2:13 It has been
identified with the Nile. Others regard it as the Oxus, or the Araxes, or the
Ganges. But as, according to the sacred narrative, all these rivers of Eden
took their origin from the head-waters of the Euphrates and the Trigris, it is
probable that the Gihon is the ancient Araxes, which, under the modern name of
the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not
the African "Cush" which the Gihon compassed Ge 10:7-10 See EDEN
24127
2. The only natural spring of water in or near Jerusalem
is the "Fountain of the Virgin" (q.v.), which rises outside the city
walls on the west bank of the Kidron valley. On the occasion of the approach of
the Assyrian army under Sennacherib, Hezekiah, in order to prevent the
besiegers from finding water, "stopped the upper water course of Gihon,
and brought it straight down to the west side of the city of David" 2Ch
32:30 33:14 This "fountain" or spring is therefore to be regarded as
the "upper water course of Gihon." From this "fountain" a
tunnel cut through the ridge which forms the south part of the temple hill
conveys the water to the Pool of Siloam, which lies on the opposite side of
this ridge at the head of the Tyropoeon ("cheesemakers'")valley, or
valley of the son of Hinnom, now filled up by rubbish. The length of this
tunnel is about 1,750 feet. In 1880 an inscription was accidentally discovered
on the wall of the tunnel about nineteen feet from where it opens into the Pool
of Siloam. This inscription was executed in all probability by Hezekiah's workmen.
It briefly narrates the history of the excavation. It may, however, be possible
that this tunnel was executed in the time of Solomon. If the "waters of
Shiloah that go softly" Isa 8:6 refers to the gentle stream that still
flows through the tunnel into the Pool of Siloam, then this excavation must
have existed before the time of Hezekiah. In the upper part of the Tyropoeoan
valley there are two pools still existing, the first, called Birket el-Mamilla,
to the west of the Jaffa gate; the second, to the south of the first, called
Birket es-Sultan. It is the opinion of some that the former was the
"upper" and the latter the "lower" Pool of Gihon 2Ki 18:17
Isa 7:3 36:2 22:9
See CONDUIT See SILOAM
Boiling spring, a mountain range, now Jebel
Fukua',memorable as the scene of Saul's disastrous defeat by the Philistines.
Here also his three sons were slain, and he himself died by his own hand 1Sa 28:4
1SA 31:1-8 2Sa 1:6-21 21:12 1Ch 10:1,8 It was a low barren range of mountains
bounding the valley of Esdraelon (Jezreel) on the east, between it and the
Jordan valley. When the tidings of this defeat were conveyed to David, he gave
utterance to those pathetic words in the "Song of the Bow" 2Sa
1:19-27
Hill of testimony, Ge 31:21 a mountainous region east of
Jordan. From its mountainous character it is called "the mount of Gilead"
Ge 31:25 It is called also "the land of Gilead" Nu 32:1 and sometimes
simply "Gilead" Ps 60:7 Ge 37:25 It comprised the possessions of the
tribes of Gad and Reuben and the south part of Manasseh De 3:13 Nu 32:40 It was
bounded on the north by Bashan, and on the south by Moab and Ammon Ge 31:21 De
3:12-17 "Half Gilead" was possessed by Sihon, and the other half,
separated from it by the river Jabbok, by Og, king of Bashan. The deep ravine
of the river Hieromax (the modern Sheriat el-Mandhur) separated Bashan from
Gilead, which was about 60 miles in length and 20 in breadth, extending from
near the south end of the Lake of Gennesaret to the north end of the Dead
Sea. Abarim, Pisgah, Nebo, and Peor are
its mountains mentioned in Scripture.
The region of Gilead abounded in spices and aromatic
gums, which were exported to Egypt and Tyre Ge 37:25 Jer 8:22 46:11 Eze 27:17
The word "balm" is a contracted form of "balsam, "a word
derived from the Greek _balsamon_, which was adopted as the representative of
the Hebrew words _baal shemen_, meaning "lord" or "chief of
oils." The Hebrew name of this balm was _tsori_. The tree yielding this
medicinal oil was probably the Balsamodendron opobalsamum of botanists, and the
Amyris opobalsamum of Linnaeus. It is an evergreen, rising to the height of
about 14 feet. The oil or resin, exuding through an orifice made in its bark in
very small quantities, is esteemed of great value for its supposed medicinal
qualities. It may be noted that
Coverdale's version reads in Jer 8:22 "There is no triacle in
Galaad." The word "triacle" "treacle" is used in the
sense of ointment.
See BALM
Rolling.
1. From the solemn transaction of the reading of the law
in the valley of Shechem between Ebal and Gerizim the Israelites moved forward
to Gilgal, and there made a permanent camp Jos 9:6 10:6 It was "beside the
oaks of Moreh, "near which Abraham erected his first altar Ge 12:6,7 This
was one of the three towns to which Samuel resorted for the administration of
justice 1Sa 7:16 and here also he offered sacrifices when the ark was no longer
in the tabernacle at Shiloh 1Sa 10:8 13:7-9 To this place, as to a central
sanctuary, all Israel gathered to renew their allegiance to Saul 1Sa 11:14 At a
later period it became the scene of idolatrous worship Ho 4:15 9:15 It has been
identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and
about the same distance from Bethel.
2. The place in "the plains of Jericho,
""in the east border of Jericho, "where the Israelites first
encamped after crossing the Jordan Jos 4:19,20 Here they kept their first
Passover in the land of Canaan Jos 5:10 and renewed the rite of circumcision,
and so "rolled away the reproach" of their Egyptian slavery. Here the
twelve memorial stones, taken from the bed of the Jordan, were set up; and here
also the tabernacle remained till it was removed to Shiloh Jos 18:1 It has been
identified with Tell Jiljulieh, about 5 miles from Jordan.
3. A place, probably in the hill country of Ephraim,
where there was a school of the prophets 2Ki 4:38 and whence Elijah and Elisha,
who resided here, "went down" to Bethel 2Ki 2:1,2 It is mentioned
also in De 11:30 It is now known as Jiljilia, a place 8 miles north of Bethel.
Exile, a city in the south-west part of the hill-country
of Judah Jos 15:51 It was the native place or residence of the traitor
Ahithophel "the Gilonite" Jos 15:51 2Sa 15:12 and where he committed
suicide 2Sa 17:23 It has been identified with Kurbet Jala, about 7 miles north
of Hebron.
A place fertile in sycamores, a city in the plain of
Judah, the villages of which were seized by the Philistines 2Ch 28:18 It is now
called Jimzu, about 3 miles south-east of Ludd, i.e., Lydda.
A trap.
1. Ps 140:5 141:9 Am 3:5 the Hebrew word used, _mokesh_,
means a noose or "snare, "as it is elsewhere rendered Ps 18:5 Pr
13:14 etc.
2. Job 18:9 Isa 8:14 Heb. pah, a plate or thin layer; and
hence a net, a snare, trap, especially of a fowler Ps 69:22 "Let their
table before them become a net; "Am 3:5 "Doth a bird fall into a net
[pah] upon the ground where there is no trap-stick [mokesh] for her? doth the
net [pah] spring up from the ground and take nothing at all?", Gesenius.)
1. Heb. hagor, a girdle of any kind worn by soldiers 1Sa
18:4 2Sa 20:8 1Ki 2:5 2Ki 3:21 or women Isa 3:24
2. Heb. 'ezor, something "bound, "worn by (a)
prophets 2Ki 1:8 Jer 13:1 (b) soldiers Isa 5:27 2Sa 20:8 Eze 23:15 (c) Kings
Job 12:18
3. Heb. mezah, a "band, "a girdle worn by men
alone Ps 109:19 Isa 22:21
4. Heb. 'abnet, the girdle of sacerdotal and state
officers Ex 28:4,39,40 29:9 39:29
5. Heb. hesheb, the "curious girdle" Ex 28:8
R.V., "cunningly woven band") was attached to the ephod, and was made
of the same material.
The common girdle was made of leather 2Ki 1:8 Mt 3:4 a
finer sort of linen Jer 13:1 Eze 16:10 Da 10:5 Girdles of sackcloth were worn
in token of sorrow Isa 3:24 22:12 They were variously fastened to the wearer Mr
1:6 Jer 13:1 Eze 16:10 The girdle was a symbol of strength and power Job
12:18,21 30:11 Isa 22:21 45:5 "Righteousness and faithfulness" are
the girdle of the Messiah Isa 11:5 Girdles were used as purses or pockets Mt
10:9 A.V., "purses; "R.V., marg., "girdles." Also Mr 6:8
Dwelling in clayey soil, the descendants of the fifth son
of Canaan Ge 10:16 one of the original tribes inhabiting the land of Canaan
before the time of the Israelites Ge 15:21 De 7:1 They were a branch of the
great family of the Hivites. Of their geographical position nothing is
certainly known. Probably they lived somewhere in the central part of Western
Palestine.
Jos 19:13
See GATH-HEPHER
Two wine-presses, 2Sa 4:3 Ne 11:33 a town probably in
Benjamin to which the Beerothites fled.
A native of the Philistine city of Gath Jos 13:3 Obed-edom,
in whose house the ark was placed, is so designated 2Sa 6:10 Six hundred
Gittites came with David from Gath into Israel 2Sa 15:18,19
A stringed instrument of music. This word is found in the
titles of Ps 8:1 81:1 84:1 In these places the LXX. render the word by "on
the wine-fats." The Targum explains by "on the harp which David
brought from Gath." It is the only stringed instrument named in the titles
of the Psalms.
A name given to Hashem, an inhabitant of Gizoh, a place
somewhere in the mountains of Judah 1Ch 11:34 2Sa 23:32,34
Was known to the Egyptians at a very early period of
their national history, at least B.C. 1500 Various articles both useful and
ornamental were made of it, as bottles, vases, etc. A glass bottle with the
name of Sargon on it was found among the ruins of the north-west palace of
Nimroud. The Hebrew word _zekukith_ Job 28:17 rendered in the Authorized
Version "crystal, "is rightly rendered in the Revised Version
"glass." This is the only allusion to glass found in the Old Testament.
It is referred to in the New Testament in Re 4:6 15:2 21:18,21 In Job 37:18 the
word rendered "looking-glass" is in the Revised Version properly
rendered "mirror, " formed, i.e., of some metal. (Comp.) Ex 38:8
"looking-glasses" are brazen mirrors, R.V.). A mirror is referred to
also in Jas 1:23
The corners of fields were not to be reaped, and the
sheaf accidentally left behind was not to be fetched away, according to the law
of Moses Le 19:9 23:22 De 24:21 They were to be left for the poor to glean.
Similar laws were given regarding vineyards and oliveyards. (Comp.) Ru 2:2
An Old English name for the common kite, mentioned only
in De 14:13 (Heb. ra'ah), the Milvus ater or black kite. The Hebrew word does
not occur in the parallel passage in Leviticus Le 11:14 da'ah, rendered
"vulture; "in R.V., "kite". It was an unclean bird. The
Hebrew name is from a root meaning "to see, ""to look,
"thus designating a bird with a keen sight. The bird intended is probably
the buzzard, of which there are three species found in Palestine.
See VULTURE
1. To make glorious, or cause so to appear Joh 12:28
13:31,32 Joh 17:4,5
2. Spoken of God to "shew forth his praise" 1Co
6:20 10:31
(Heb. kabhod; Gr. doxa).
1. Abundance, wealth, treasure, and hence honour Ps 49:12
glory Ge 31:1 Mt 4:8 Re 21:24,26
2. Honour, dignity 1Ki 3:13 Heb 2:7 1Pe 1:24 of God Ps
19:1 29:1 of the mind or heart Ge 49:6 Ps 7:5 Ac 2:46
3. Splendour, brightness, majesty Ge 45:13 Isa 4:5 Ac 22:11
2Co 3:7 of Jehovah Isa 59:19 60:1 2Th 1:9
4. The glorious moral attributes, the infinite
perfections of God Isa 40:5 Ac 7:2 Ro 1:23 9:23 Eph 1:12 Jesus is the
"brightness of the Father's glory" Heb 1:3 Joh 1:14 2:11
5. The bliss of heaven Ro 2:7,10 5:2 8:18 Heb 2:10 1Pe
5:1,10
6. The phrase "Give glory to God" Jos 7:19 Jer
13:16 is a Hebrew idiom meaning, "Confess your sins." The words of
the Jews to the blind man, "Give God the praise" Joh 9:24 are an
adjuration to confess. They are equivalent to, "Confess that you are an
impostor, ""Give God the glory by speaking the truth; "for they
denied that a miracle had been wrought.
De 21:20 Heb. zolel, from a word meaning "to shake
out, ""to squander; "and hence one who is prodigal, who wastes
his means by indulgence. In Pr 23:21 the word means debauchees or wasters of
their own body. In Pr 28:7 the word (pl.) is rendered Authorized Version
"riotous men; "Revised Version, "gluttonous." Mt 11:19 Lu
7:34 Greek phagos, given to eating, gluttonous.
Heb. harak, meaning "to grate the teeth", Job
16:9 Ps 112:10 La 2:16 denotes rage or sorrow. (See also) Ac 7:54 Mr 9:18
Only in Mt 23:24 a small two-winged stinging fly of the
genus Culex, which includes mosquitoes. Our Lord alludes here to the gnat in a
proverbial expression probably in common use, "who strain out the gnat;
"the words in the Authorized Version, "strain at a gnat, "being
a mere typographical error, which has been corrected in the Revised Version.
The custom of filtering wine for this purpose was common among the Jews. It was
founded on Le 11:23 It is supposed that the "lice, "Ex 8:16 (marg.
R.V., "sand-flies"), were a species of gnat.
(Heb. malmad, only in) Jud 3:31 an instrument used by
ploughmen for guiding their oxen. Shamgar slew six hundred Philistines with an
ox-goad. "The goad is a formidable weapon. It is sometimes ten feet long,
and has a sharp point. We could now see that the feat of Shamgar was not so
very wonderful as some have been accustomed to think." In 1Sa 13:21 a
different Hebrew word is used, _dorban_, meaning something pointed. The
expression Ac 9:5 omitted in the R.V., "It is hard for thee to kick
against the pricks", i.e., against the goad, was proverbial for unavailing
resistance to superior power.
1. Heb. 'ez, the she-goat Ge 15:9 30:35 31:38 This Hebrew
word is also used for the he-goat Ex 12:5 Le 4:23 Nu 28:15 and to denote a kid Ge
38:17,20 Hence it may be regarded as the generic name of the animal as
domesticated. It literally means "strength, "and points to the
superior strength of the goat as compared with the sheep.
2. Heb. 'attud, only in plural; rendered "rams"
Ge 31:10,12 he-goats Nu 7:17-88 Isa 1:11 goats De 32:14 Ps 50:13 They were used
in sacrifice Ps 66:15 This word is used metaphorically for princes or chiefs in
Isa 14:9 and in Zec 10:3 as leaders. (Comp.) Jer 50:8
3. Heb. gedi, properly a kid. Its flesh was a delicacy
among the Hebrews Ge 27:9,14,17 Jud 6:19
4. Heb. sa'ir, meaning the "shaggy, "a hairy
goat, a he-goat 2Ch 29:23 "a goat" Le 4:24 "satyr" Isa
13:21 "devils" Le 17:7 It is the goat of the sin-offering Le 9:3,15
10:16
5. Heb. tsaphir, a he-goat of the goats 2Ch 29:21 In Da
8:5,8 it is used as a symbol of the Macedonian empire.
6. Heb. tayish, a "striker" or "butter,
"rendered "he-goat" Ge 30:35 32:14
7. Heb. 'azazel (q.v.), the "scapegoat" Le
16:8,10,26
8. There are two Hebrew words used to denote the undomesticated
goat:
a. _Yael_, only in plural mountain goats 1Sa 24:2 Job
39:1 Ps 104:18 It is derived from a word meaning "to climb." It is
the ibex, which abounded in the mountainous parts of Moab.
b. _'akko_, only in De 14:5 the wild goat. Goats are mentioned
in the New Testament in Mt 25:32,33 Heb 9:12,13,19 10:4 They represent
oppressors and wicked men Eze 34:17 39:18 Mt 25:33 Several varieties of the
goat were familiar to the Hebrews. They had an important place in their rural
economy on account of the milk they afforded and the excellency of the flesh of
the kid. They formed an important part
of pastoral wealth. Ge 31:10,12 32:14
1Sa 25:2
A lowing, a place near Jerusalem, mentioned only in Jer
31:39
A pit, a place mentioned in 2Sa 21:18,19 called also
Gezer, in 1Ch 20:4
A laver or trough for washing garments. In So 7:2 a bowl
or drinking vessel, a bowl for mixing wine; in Ex 24:6 a sacrificial basin.
See CUP
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of
the Divine Being. It is the rendering
1. of the Hebrew_'El_, from a word meaning to be strong;
2. of_'Eloah_, plural_'Elohim_. The singular form,
_Eloah_, is used only in poetry. The plural form is more commonly used in all parts
of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally
employed to denote the Supreme Being, is uniformly rendered in the Authorized
Version by "LORD, "printed in small capitals.
The existence of God is taken for granted in the Bible.
There is nowhere any argument to prove it. He who disbelieves this truth is
spoken of as one devoid of understanding Ps 14:1 The arguments generally
adduced by theologians in proof of the being of God are:
1. The a priori argument, which is the testimony afforded
by reason.
2. The a posteriori argument, by which we proceed
logically from the facts of experience to causes. These arguments are,
a. The cosmological, by which it is proved that there
must be a First Cause of all things, for every effect must have a cause.
b. The teleological, or the argument from design. We see
everywhere the operations of an intelligent Cause in nature.
c. The moral argument, called also the anthropological
argument, based on the moral consciousness and the history of mankind, which
exhibits a moral order and purpose which can only be explained on the
supposition of the existence of God. Conscience and human history testify that
"verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in
Ex 34:6,7 (see also) De 6:4 10:17 Nu 16:22 Ex 15:11 33:19 Isa 44:6 Hab 3:6 Ps
102:26 Job 34:12 They are also systematically classified in Re 5:12 7:12
1. God's attributes are spoken of by some as
a. absolute, i.e., such as belong to his essence as
Jehovah, Jah, etc.
b. relative, i.e., such as are ascribed to him with
relation to his creatures.
2. Others distinguish them into
a. Communicable, i.e., those which can be imparted in
degree to his creatures: goodness, holiness, wisdom, etc.;
b. Incommunicable, which cannot be so imparted:
independence, immutability, immensity, and eternity.
3. They are by some also divided into
a. natural attributes, eternity, immensity, etc.
b. moral, holiness, goodness, etc.
Ac 17:29 Ro 1:20 Col 2:9 the essential being or the
nature of God.
The whole of practical piety 1Ti 4:8 2Pe 1:6 "It
supposes knowledge, veneration, affection, dependence, submission, gratitude,
and obedience." In 1Ti 3:16 it denotes the substance of revealed religion.
In Hebrew the participle of the verb _gaal_, "to
redeem." It is rendered in the Authorized Version "kinsman, "Nu
5:8 Ru 3:12 4:1,6,8 "redeemer, "Job 19:25 "avenger, "Nu
35:12 De 19:6 etc. The Jewish law gave the right of redeeming and repurchasing,
as well as of avenging blood, to the next relative, who was accordingly called
by this name.
See REDEEMER
1. A Reubenite 1Ch 5:4 the father of Shimei.
2. The name of the leader of the hostile party described
in Eze 38:1-39:1ff. as coming from the "north country" and assailing
the people of Israel to their own destruction. This prophecy has been regarded
as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and
overthrow of the Chaldeans, and the temporary successes and destined overthrow
of the Turks. But "all these interpretations are unsatisfactory and
inadequate. The vision respecting Gog and Magog in the Apocalypse Re 20:8 is in
substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel
contemplates the great conflict in a more general light as what was certainly
to be connected with the times of the Messiah, and should come then to its last
decisive issues, John, on the other hand, writing from the commencement of the
Messiah's times, describes there the last struggles and victories of the cause
of Christ. In both cases alike the vision describes the final workings of the
world's evil and its results in connection with the kingdom of God, only the starting-point
is placed further in advance in the one case than in the other." It has
been supposed to be the name of a district in the wild north-east steppes of
Central Asia, north of the Hindu-Kush, now a part of Turkestan, a region about
2,000 miles north-east of Nineveh.
Exile, a city of Bashan De 4:43 one of the three cities
of refuge east of Jordan, about 12 miles north-east of the Sea of Galilee Jos
20:8 There are no further notices of it in Scripture. It became the head of the
province of Gaulanitis, one of the four provinces into which Bashan was divided
after the Babylonish captivity, and almost identical with the modern Jaulan, in
Western Hauran, about 39 miles in length and 18 in breath.
1. Heb. zahab, so called from its yellow colour Ex 25:11
1Ch 28:18 2Ch 3:5
2. Heb. segor, from its compactness, or as being enclosed
or treasured up; thus precious or "fine gold" 1Ki 6:20 7:49
3. Heb. paz, native or pure gold Job 28:17 Ps 19:10 21:3
etc.
4. Heb. betzer, "ore of gold or silver" as dug
out of the mine Job 36:19 where it means simply riches.
5. Heb. kethem, i.e., something concealed or separated
Job 28:16,19 Ps 45:9 Pr 25:12 Rendered "golden wedge" in Isa 13:12
6. Heb. haruts, i.e., dug out; poetic for gold Pr 8:10
16:16 Zec 9:3
Gold was known from the earliest times Ge 2:11 It was
principally used for ornaments Ge 24:22 It was very abundant 1Ch 22:14 Na 2:9
Da 3:1 Many tons of it were used in connection with the temple 2Ch 1:15 It was
found in Arabia, Sheba, and Ophir 1Ki 9:28 10:1 Job 28:16 but not in Palestine.
In Da 2:38 the Babylonian Empire is spoken of as a "head of gold"
because of its great riches; and Babylon was called by Isaiah Isa 14:4 the
"golden city" (R.V. marg.,
"exactress, "adopting the reading _marhebah_, instead of the usual
word _madhebah_).
Ex 32:4,8 De 9:16 Ne 9:18 This was a molten image of a
calf which the idolatrous Israelites formed at Sinai. This symbol was borrowed
from the custom of the Egyptians. It was destroyed at the command of Moses Ex
32:20
See AARON See MOSES
Ne 3:8,32 Isa 40:19 41:7 46:6 The word so rendered means
properly a founder or finer.
The common name of the spot where Jesus was crucified. It
is interpreted by the evangelists as meaning "the place of a skull"
Mt 27:33 Mr 15:22 Joh 19:17 This name represents in Greek letters the Aramaic
word Gulgaltha, which is the Hebrew Gulgoleth Nu 1:2 1Ch 23:3,24 2Ki 9:35
meaning "a skull." It is identical with the word Calvary (q.v.). It
was a little knoll rounded like a bare skull. It is obvious from the
evangelists that it was some well-known spot outside the gate (comp.) Heb 13:12
and near the city Lu 23:26 containing a "garden" Joh 19:41 and on a
thoroughfare leading into the country. Hence it is an untenable idea that it is
embraced within the present "Church of the Holy Sepulchre." The
hillock above Jeremiah's Grotto, to the north of the city, is in all probability
the true site of Calvary. The skull-like appearance of the rock in the southern
precipice of the hillock is very remarkable.
Great.
1. A famous giant of Gath, who for forty days openly
defied the armies of Israel, but was at length slain by David with a stone from
a sling 1Sa 17:4 He was probably descended from the Rephaim who found refuge
among the Philistines after they were dispersed by the Ammonites De 2:20,21 His
height was "six cubits and a span, "which, taking the cubit at 21
inches, is equal to 10 1/4 feet. David cut off his head 1Sa 17:51 and brought
it to Jerusalem, while he hung the armour which he took from him in his tent.
His sword was preserved at Nob as a religious trophy 1Sa 21:9 David's victory
over Goliath was the turning point in his life. He came into public notice now
as the deliverer of Israel and the chief among Saul's men of war 1Sa 18:5 and
the devoted friend of Jonathan.
2. In 2Sa 21:19 there is another giant of the same name
mentioned as slain by Elhanan. The staff of his apear "was like a weaver's
beam." The Authorized Version interpolates the words "the brother
of" from 1Ch 20:5 where this giant is called Lahmi.
Complete; vanishing.
1. The daughter of Diblaim, who (probably in vision only)
became the wife of Hosea Ho 1:3
2. The eldest son of Japheth, and father of Ashkenaz,
Riphath, and Togarmah Ge 10:2,3 whose descendants formed the principal branch
of the population of South-eastern Europe. He is generally regarded as the
ancestor of the Celtae and the Cimmerii, who in early times settled to the
north of the Black Sea, and gave their name to the Crimea, the ancient Chersonesus
Taurica. Traces of their presence are found in the names Cimmerian Bosphorus,
Cimmerian Isthmus, etc. In the seventh century B.C. they were driven out of
their original seat by the Scythians, and overran western Asia Minor, whence
they were afterwards expelled. They subsequently reappear in the times of the
Romans as the Cimbri of the north and west of Europe, whence they crossed to
the British Isles, where their descendants are still found in the Gaels and
Cymry. Thus the whole Celtic race may be regarded as descended from Gomer.
Submersion, one of the five cities of the plain of Siddim
(q.v.) which were destroyed by fire Ge 10:19 13:10 19:24,28 These cities
probably stood close together, and were near the northern extremity of what is
now the Dead Sea. This city is always mentioned next after Sodom, both of which
were types of impiety and wickedness Ge 18:20 Ro 9:29 Their destruction is
mentioned as an "ensample unto those that after should live ungodly"
2Pe 2:6 Jude 1:4-7 Their wickedness became proverbial De 32:32 Isa 1:9,10 Jer
23:14 But that wickedness may be exceeded Mt 10:15 Mr 6:11
See DEAD SEA
Were to be carried in festive procession on the first day
of the feast of Tabernacles Le 23:40 This was probably the olive tree Ne 8:15
although no special tree is mentioned.
In man is not a mere passive quality, but the deliberate
preference of right to wrong, the firm and persistent resistance of all moral
evil, and the choosing and following of all moral good.
A perfection of his character which he exercises towards
his creatures according to their various circumstances and relations Ps 145:8,9
103:8 1Jo 4:8 Viewed generally, it is benevolence; as exercised with respect to
the miseries of his creatures it is mercy, pity, compassion, and in the case of
impenitent sinners, long-suffering patience; as exercised in communicating
favour on the unworthy it is grace. "Goodness and justice are the several
aspects of one unchangeable, infinitely wise, and sovereign moral perfection.
God is not sometimes merciful and sometimes just, but he is eternally
infinitely just and merciful." God is infinitely and unchangeably good Zep
3:17 and his goodness is incomprehensible by the finite mind Ro 11:35,36
"God's goodness appears in two things, giving and forgiving."
A tree from the wood of which Noah was directed to build
the ark Ge 6:14 It is mentioned only there. The LXX. render this word by
"squared beams, "and the Vulgate by "planed wood." Other
versions have rendered it "pine" and "cedar; "but the
weight of authority is in favour of understanding by it the cypress tree, which
grows abundantly in Chaldea and Armenia.
1. A district in Egypt where Jacob and his family
settled, and in which they remained till the Exodus Ge 45:10 46:28,29,31 etc.
It is called "the land of Goshen" Ge 47:27 and also simply
"Goshen" Ge 46:28 and "the land of Rameses" Ge 47:11 Ex
12:37 for the towns Pithom and Rameses lay within its borders; also Zoan or
Tanis Ps 78:12 It lay on the east of the Nile, and apparently not far from the
royal residence. It was "the best of the land" Ge 47:6,11 but is now
a desert. It is first mentioned in Joseph's message to his father. It has been
identified with the modern Wady Tumilat, lying between the eastern part of the
Delta and the west border of Palestine. It was a pastoral district, where some
of the king's cattle were kept Ge 47:6 The inhabitants were not exclusively
Israelites Ex 3:22 11:2 12:35,36
2. A district in Palestine Jos 10:41 11:16 It was a part
of the maritime plain of Judah, and lay between Gaza and Gibeon.
3. A town in the mountains of Judah Jos 15:51
A word of Anglo-Saxon origin, and meaning "God's
spell", i.e., word of God, or rather, according to others, "good
spell", i.e., good news. It is the rendering of the Greek _evangelion_,
i.e., "good message." It denotes:
1. "the welcome intelligence of salvation to man as
preached by our Lord and his followers.
2. It was afterwards transitively applied to each of the
four histories of our Lord's life, published by those who are therefore called
'Evangelists',writers of the history of the gospel (the evangelion).
3. The term is often used to express collectively the
gospel doctrines; and 'preaching the gospel' is often used to include not only
the proclaiming of the good tidings, but the teaching men how to avail
themselves of the offer of salvation, the declaring of all the truths,
precepts, promises, and threatenings of Christianity." It is termed
a. "the gospel of the grace of God" Ac 20:24
b. "the gospel of the kingdom" Mt 4:23
c. "the gospel of Christ" Ro 1:16
d. "the gospel of peace Eph 6:15
e. "the glorious gospel, "2Co 4:4 1Ti 1:11
f. "the everlasting gospel, "Re 14:6
g. "the gospel of salvation" Eph 1:13
1. The central fact of Christian preaching was the
intelligence that the Saviour had come into the world Mt 4:23 Ro 10:15 and the
first Christian preachers who called their account of the person and mission of
Christ by the term _evangelion_ good message) were called _evangelistai_
evangelists) Eph 4:11 Ac 21:8
2. There are four historical accounts of the person and
work of Christ:
a. "the first by Matthew, announcing the Redeemer as
the promised King of the kingdom of God;
b. The second by Mark, declaring him 'a prophet, mighty
in deed and word';
c. The third by Luke, of whom it might be said that he
represents Christ in the special character of the Saviour of sinners Lu 7:36
15:18
d. the fourth by John, who represents Christ as the Son
of God, in whom deity and humanity become one. The ancient Church gave to
Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox,
and to John that of the eagle: these were the four faces of the cherubim"
Eze 1:10
3. Date. The Gospels were all composed during the latter
part of the first century, and there is distinct historical evidence to show
that they were used and accepted as authentic before the end of the second
century.
4. Mutual relation.
"If the extent of all the coincidences be represented by 100 their
proportionate distribution will be:
a. Matthew, Mark, and Luke, 53
b. Matthew and Luke, 21
c. Matthew and Mark, 20
d. Mark and Luke, 6 Looking only at the general result,
it may be said that of the contents of the synoptic Gospels [i.e., the first
three Gospels] about two-fifths are common to the three, and that the parts
peculiar to one or other of them are little more than one-third of the
whole." Origin. Did the evangelists copy from one another? The opinion is
well founded that the Gospels were published by the apostles orally before they
were committed to writing, and that each had an independent origin.
See MATTHEW, GOSPEL OF
1. Jonah's gourd Jon 4:6-10 bearing the Hebrew name
_kikayon_ (found only here), was probably the kiki of the Egyptians, the
croton. This is the castor-oil plant, a species of ricinus, the palma Christi,
so called from the palmate division of its leaves. Others with more probability
regard it as the cucurbita the el-keroa of the Arabs, a kind of pumpkin
peculiar to the East. "It is grown
in great abundance on the alluvial banks of the Tigris and on the plain between
the river and the ruins of Nineveh." At the present day it is trained to
run over structures of mud and brush to form boots to protect the gardeners
from the heat of the noon-day sun. It grows with extraordinary rapidity, and
when cut or injured withers away also with great rapidity.
2. Wild gourds 2Ki 4:38-40 Heb. pakkuoth, belong to the
family of the cucumber-like plants, some of which are poisonous. The species
here referred to is probably the colocynth (Cucumis colocynthus). The LXX.
render the word by "wild pumpkin." It abounds in the desert parts of
Syria, Egypt, and Arabia. There is, however, another species, called the
Cucumis prophetarum, from the idea that it afforded the gourd which "the
sons of the prophets" shred by mistake into their pottage.
See PROVIDENCE
1Co 12:28 the powers which fit a man for a place of
influence in the church; "the steersman's art; the art of guiding aright
the vessel of church or state."
1. Heb. nagid, a prominent, conspicuous person, whatever
his capacity: as,
a. Chief of the royal palace 2Ch 28:7 comp. 1Ki 4:6
b. Chief of the temple 1Ch 9:11 Jer 20:1
c. The leader of the Aaronites 1Ch 12:27
d. Keeper of the sacred treasury 1Ch 26:24
e. Captain of the army 1Ch 13:1
f. The king 1Sa 9:16
g. The Messiah Da 9:25
2. Heb. nasi, raised; exalted. Used to denote the chiefs
of
a. Families Nu 3:24,30,32,35
b. Tribes Nu 2:3 7:2 3:32 These dignities appear to have
been elective, not hereditary.
3. Heb. pakid, an officer or magistrate. It is used of
a. The delegate of the high priest 2Ch 24:11
b. The Levites Ne 11:22
c. A military commander 2Ki 25:19
d. Joseph's officers in Egypt Ge 41:34
4. Heb. shallit, one who has power, who rules Ge 42:6 Ezr
4:20 Ec 8:8 Da 2:15 5:29
5. Heb. aluph, literally one put over a thousand, i.e., a
clan or a subdivision of a tribe. Used of
a. The "dukes" of Edom Ge 36:1ff.
b. The Jewish chiefs Zec 9:7
6. Heb. moshel, one who rules, holds dominion. Used of
a. Many classes of rulers Ge 3:16 24:2 45:8 Ps 105:20
b. The Messiah Mic 5:2
c. God 1Ch 29:12 Ps 103:19
7. Heb. sar, a ruler or chief; a word of very general
use. It is used of
a. The chief baker of Pharaoh Ge 40:16
b. The chief butler Ge 40:2 etc. See also Ge 47:6 Ex 1:11
Da 1:7 Jud 10:18 1Ki 22:26 20:15 2Ki 1:9 2Sa 24:2
c. Angels, guardian angels Da 10:13,20,21 12:1 10:13 8:25
8. Pehah, whence _pasha_, i.e., friend of the king;
adjutant;
a. Governor of a province 2Ki 18:24 Isa 36:9 Jer 51:57
Eze 23:6,23 Da 3:2 Es 3:12
b. A perfect Ne 3:7 5:14 Ezr 5:3 Hag 1:1 This is a
foreign word, Assyrian, which was early adopted into the Hebrew idiom 1Ki 10:15
9. The Chaldean word _segan_ is applied to
a. The governors of the Babylonian satrapies Da 3:2,27 6:7
b. The prefects over the Magi Da 2:48 The corresponding
Hebrew word _segan_ is used of
a. Provincial rulers Jer 51:23,28,57
b. Chiefs and rulers of the people of Jerusalem Ezr 9:2
Ne 2:16 4:14,19 5:7,17 7:5 12:40
10. In the New Testament there are also different Greek
words rendered thus.
a. Meaning an ethnarch 2Co 11:32 which was an office
distinct from military command, with considerable latitude of application.
b. The procurator of Judea under the Romans Mt 27:2
(Comp.) Lu 2:2 (where the verb from which the Greek word so rendered is derived
is used.)
c. Steward Ga 4:2
d. Governor of the feast Joh 2:9 who appears here to have
been merely an intimate friend of the bridegroom, and to have presided at the
marriage banquet in his stead.
e. A director, i.e., helmsman; Lat. gubernator, Jas 3:4
A region in Central Asia to which the Israelites were
carried away captive 2Ki 17:6 1Ch 5:26 2Ki 19:12 Isa 37:12 It was situated in
Mesopotamia, on the river Habor 2Ki 17:6 18:11 the Khabur, a tributary of the
Euphrates. The "river of Gozan" 1Ch 5:26 is probably the upper part
of the river flowing through the province of Gozan, now Kizzel-Ozan.
1. Of form or person Pr 1:9 3:22 Ps 45:2
2. Favour, kindness, friendship Ge 6:8 18:3 19:19 2Ti 1:9
3. God's forgiving mercy Ro 11:6 Eph 2:5
4. The gospel as distinguished from the law Joh 1:17 Ro
6:14 1Pe 5:12
5. Gifts freely bestowed by God; as miracles, prophecy,
tongues Ro 15:15 1Co 15:10 Eph 3:8
6. Christian virtues 2Co 8:7 2Pe 3:18 The glory hereafter
to be revealed 1Pe 1:13
An expression not used in Scripture, but employed
1. to denote those institutions ordained by God to be the
ordinary channels of grace to the souls of men. These are the Word and Prayer.
2. But in popular language the expression is used in a
wider sense to denote those exercises in which we engage for the purpose of
obtaining spiritual blessing; as hearing the gospel, reading the Word,
meditation, self-examination, Christian conversation, etc.
The process of inoculating fruit-trees Ro 11:17-24 It is
peculiarly appropriate to olive-trees. The union thus of branches to a stem is
used to illustrate the union of true believers to the true Church.
Used, in Am 9:9 of a small stone or kernel; in Mt 13:31
of an individual seed of mustard; in Joh 12:24 1Co 15:37 of wheat. The Hebrews
sowed only wheat, barley, and spelt; rye and oats are not mentioned in
Scripture.
The fruit of the vine, which was extensively cultivated
in Palestine. Grapes are spoken of as
1. "tender" So 2:13,15
2. "unripe" Job 15:33
3. "sour" Isa 18:5
4. "wild" Isa 5:2,4
5. (See) Re 14:18 Mic 7:1 Jer 6:9 Eze 18:2 for figurative
use of the word.
See VINE
1. Heb. hatsir, ripe grass fit for mowing 1Ki 18:5 Job 40:15
Ps 104:14 As the herbage rapidly fades under the scorching sun, it is used as
an image of the brevity of human life Isa 40:6,7 Ps 90:5 In Nu 11:5 this word
is rendered "leeks."
2. Heb. deshe',green grass Ge 1:11,12 Isa 66:14 De 32:2
"The sickly and forced blades of grass which spring up on the flat
plastered roofs of houses in the East are used as an emblem of speedy
destruction, because they are small and weak, and because, under the scorching
rays of the sun, they soon wither away" 2Ki 19:26 Ps 129:6 Isa 37:27 The
dry stalks of grass were often used as fuel for the oven Mt 6:30 13:30 Lu 12:28
Belongs to the class of neuropterous insects called
Gryllidae. This insect is not unknown in Palestine. In Jud 6:5 7:12 Job 39:30
Jer 46:23 where the Authorized Version has "grasshopper, "the Revised
Version more correctly renders the Hebrew word('arbeh) by "locust."
This is the case also in Am 7:1 Na 3:17 where the Hebrew word _gob_ is used;
and in Le 11:22 Nu 13:33 Ec 12:5 Isa 40:22 where _hagab_ is used. In all these
instances the proper rendering is probably "locust" (q.v.).
A network of brass for the bottom of the great altar of
sacrifice Ex 27:4 35:16 38:4,5,30
Among the ancient Hebrews graves were outside of cities
in the open field Lu 7:12 Joh 11:30 Kings 1Ki 2:10 and prophets 1Sa 25:1 were
generally buried within cities. Graves were generally grottoes or caves,
natural or hewn out in rocks Isa 22:16 Mt 27:60 There were family cemeteries Ge
47:29 50:5 2Sa 19:37 Public burial-places were assigned to the poor Jer 26:23
2Ki 23:6 Graves were usually closed with stones, which were whitewashed, to
warn strangers against contact with them Mt 23:27 which caused ceremonial
pollution Nu 19:16 There were no graves in Jerusalem except those of the kings,
and according to tradition that of the prophetess Huldah.
De 27:15 Ps 97:7 (Heb. pesel), refers to the household
gods of idolaters. "Every nation and city had its own gods. Yet every
family had its separate household or tutelary god."
1. Heb. hatsabh. Job 19:24 rendered "graven,
"but generally means hewn stone or wood, in quarry or forest.
2. Heb. harush. Jer 17:1 rendered "graven, "and
indicates generally artistic work in metal, wood, and stone, effected by fine
instruments.
3. Heb. haqaq. Eze 4:1 engraving a plan or map, rendered
"pourtray; "Job 19:23 "written."
4. Heb. pasal points rather to the sculptor's or the carver's
art Isa 30:22 40:19 41:7 44:12-15
5. Pathah refers to intaglio work, the cutting and
engraving of precious stones Ex 28:9-11,21 Zec 3:9 So 1:10,11
6. Heret. In Ex 32:4 rendered "graving tool;
"and in Isa 8:1 "a pen."
Only in 1Sa 17:6 a piece of defensive armour (q.v.)
reaching from the foot to the knee; from French greve, "the shin."
They were the Roman cothurni.
Hellenists, Greek-Jews; Jews born in a foreign country,
and thus did not speak Hebrew Ac 6:1 9:29 nor join in the Hebrew services of
the Jews in Palestine, but had synagogues of their own in Jerusalem. Joe 3:6
=Greeks.
Orginally consisted of the four provinces of Macedonia,
Epirus, Achaia, and Peleponnesus. In Ac 20:2 it designates only the Roman
province of Macedonia. Greece was conquered by the Romans B.C. 146 After
passing through various changes it was erected into an independent monarchy in
1831 Moses makes mention of Greece under the name of Javan Ge 10:2-5 and this
name does not again occur in the Old Testament till the time of Joel Joe 3:6
Then the Greeks and Hebrews first came into contact in the Tyrian slave-market.
Prophetic notice is taken of Greece in Da 8:21 The cities of Greece were the
special scenes of the labours of the apostle Paul.
Found only in the New Testament, where a distinction is
observed between "Greek" and "Grecian" (q.v.). The former
is
1. a Greek by race Ac 16:1-3 18:17 Ro 1:14 or
2. a Gentile as opposed to a Jew Ro 2:9,10 The latter,
meaning properly "one who speaks Greek, "is a foreign Jew opposed to
a home Jew who dwelt in Palestine. The word "Grecians" in Ac 11:20
should be "Greeks, "denoting the heathen Greeks of that city, as
rendered in the Revised Version according to the reading of the best manuscripts
("Hellenes").
Pr 30:31 the rendering of the Hebrew _zarzir mothnayim_,
meaning literally "girded as to the lions." Some (Gesen.; R.V. marg.)
render it "war-horse." The LXX. and Vulgate versions render it
"cock." It has been by some interpreters rendered also
"stag" and "warrior, "as being girded about or panoplied,
and "wrestler." The greyhound, however, was evidently known in ancient
times, as appears from Egyptian monuments.
Ex 32:20 De 9:21 Jud 16:21 to crush small (Heb. tahan);
to oppress the poor Isa 3:5 The hand-mill was early used by the Hebrews Nu 11:8
It consisted of two stones, the upper De 24:6 2Sa 11:21 being movable and
slightly concave, the lower being stationary. The grinders mentioned Ec 12:3
are the teeth.
See MILL
Party-coloured, as goats Ge 31:10,12 horses Zec 6:3,6
1. Heb. 'asherah, properly a wooden image, or a pillar
representing Ashtoreth, a sensual Canaanitish goddess, probably usually set up
in a grove 2Ki 21:7 23:4 In the Revised Version the word "Asherah"
(q.v.) is introduced as a proper noun, the name of the wooden symbol of a
goddess, with the plurals Asherim Ex 34:13 and Asheroth Jud 3:13 The LXX. have
rendered _asherah_ in 2Ch 15:16 by "Astarte." The Vulgate has done
this also in Jud 3:7
2. Heb. 'eshel Ge 21:33 In 1Sa 22:6 31:13 the Authorized
Version renders this word by "tree." In all these passages the
Revised Version renders by "tamarisk tree." It has been identified
with the Tamariscus orientalis, five species of which are found in Palestine.
3. The Heb. word 'elon, uniformly rendered in the
Authorized Version by "plain, "properly signifies a grove or
plantation. In the Revised Version it is rendered, pl., "oaks" Ge
13:18 14:13 Ge 18:1 12:6 De 11:30 Jos 19:33 In the earliest times groves are
mentioned in connection with religious worship. The heathen consecrated groves
to particular gods, and for this reason they were forbidden to the Jews Jer
17:3 Eze 20:28
1. Heb. tabbah (properly a "cook, "and in a
secondary sense "executioner, "because this office fell to the lot of
the cook in Eastern countries), the bodyguard of the kings of Egypt Ge 37:36
and Babylon 2Ki 25:8 Jer 40:1 Da 2:14
2. Heb. rats, properly a "courier, "one whose
office was to run before the king's chariot 2Sa 15:1 1Ki 1:5 The couriers were
also military guards 1Sa 22:17 2Ki 10:25 They were probably the same who under
David were called Pelethites 1Ki 14:27 2Sa 15:1
3. Heb. mishmereth, one who watches Ne 4:22 or a
watch-station Ne 7:3 12:9 Job 7:12
4. In the New Testament Mr 6:27 the Authorized Version
renders the Greek _spekulator_ by "executioner, "earlier English
versions by "hangman, "the Revised Version by "soldier of his
guard." The word properly means a "pikeman" or "halberdier,
"of whom the bodyguard of kings and princes was composed.
5. In Mt 27:65,66 28:11 the Authorized Version renders
the Greek _kustodia_ by "watch, "and the Revised Version by
"guard, "the Roman guard, which consisted of four soldiers, who were
relieved every three hours Ac 12:4 The "captain of the guard"
mentioned Ac 28:16 was the commander of the Praetorian troops, whose duty it
was to receive and take charge of all prisoners from the provinces.
The spare room on the upper floor of an Eastern dwelling
Mr 14:14 Lu 22:11 In Lu 2:7 the word is translated "inn" (q.v.).
A whelp, a place near Ibleam where Jehu's servants
overtook and mortally wounded king Ahaziah 2Ki 9:27 an ascent from the plain of
Jezreel.
Sojourn of Baal, a place in Arabia 2Ch 26:7 where there
was probably a temple of Baal.
1. Heb. tsinnor, 2Sa 5:8 This Hebrew word occurs only
elsewhere in Ps 42:7 in the plural, where it is rendered
"waterspouts." It denotes some passage through which water passed; a
water-course.
2. In Ge 30:38,41 the Hebrew word rendered
"gutters" is _rahat_, and denotes vessels overflowing with water for
cattle Ex 2:16 drinking-troughs.