Embrace, the eighth of the twelve minor prophets. Of his
personal history we have no reliable information. He was probably a member of
the Levitical choir. He was contemporary with Jeremiah and Zephaniah.
Were probably written about B.C. 650 or, as some think, a
few years later. This book consists of three chapters, the contents of which are
thus comprehensively described: "When the prophet in spirit saw the
formidable power of the Chaldeans approaching and menacing his land, and saw
the great evils they would cause in Judea, he bore his complaints and doubts
before Jehovah, the just and the pure Hab 1:2-17 And on this occasion the
future punishment of the Chaldeans was revealed to him Hab 2:1-20. In the third
chapter a presentiment of the destruction of his country, in the inspired heart
of the prophet, contends with his hope that the enemy would be chastised."
The third chapter is a sublime song dedicated "to the chief musician,
"and therefore intended apparently to be used in the worship of God. It is
"unequalled in majesty and splendour of language and imagery." The
passage in Hab 2:4 "The just shall live by his faith, "is quoted by
the apostle in Ro 1:17 (Comp.) Ga 3:12 Heb 10:37,38
An Old English word for breastplate. In Job 41:26 (Heb.
shiryah) it is properly a "coat of mail; "the Revised Version has
"pointed shaft." In Ex 28:32 39:23 it denotes a military garment
strongly and thickly woven and covered with mail round the neck and breast.
Such linen corselets have been found in Egypt. The word used in these verses is
_tahra_, which is of Egyptian origin. The Revised Version, however, renders it
by "coat of mail."
See ARMOUR
God is the habitation of his people, who find rest and safety
in him Ps 71:3 91:9 Justice and judgment are the habitation of God's throne Ps
89:14 Heb. mekhon, "foundation", because all his acts are founded on
justice and judgment. (See) Ps 132:5,13 Eph 2:22 of Canaan, Jerusalem, and the
temple as God's habitation.) God inhabits eternity Isa 57:15 i.e., dwells not
only among men, but in eternity, where time is unknown; and "the praises
of Israel" Ps 22:3 i.e., he dwells among those praises and is continually
surrounded by them.
The united stream, or, according to others, with
beautiful banks, the name of a river in Assyria, and also of the district
through which it flowed 1Ch 5:26 There is a river called Khabur which rises in
the central highlands of Kurdistan, and flows south-west till it falls into the
Tigris, about 70 miles above Mosul. This was not, however, the Habor of
Scripture. There is another river of the same name (the Chaboras) which, after
a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient
Circesium. This was, there can be little doubt, the ancient Habor.
The darksome hill, one of the peaks of the long ridge of
el-Kolah, running out of the Ziph plateau, "on the south of Jeshimon"
(i.e., of the "waste"), the district to which one looks down from the
plateau of Ziph 1Sa 23:19 After his reconciliation with Saul at Engedi 1Sa
24:1-8 David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of
this, and he immediately 1Sa 26:1-4 renewed his pursuit of David, and
"pitched in the hill of Hachilah." David and his nephew Abishai stole
at night into the midst of Saul's camp, when they were all asleep, and
noiselessly removed the royal spear and the cruse from the side of the king,
and then, crossing the intervening valley to the height on the other side,
David cried to the people, and thus awoke the sleepers. He then addressed Saul,
who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence
in him, and he now sought refuge at Ziklag. David and Saul never afterwards
met. 1Sa 26:13-25
Adod, brave(?), the name of a Syrian god.
1. An Edomite king who defeated the Midianites Ge 36:35
1Ch 1:46
2. Another Edomite king 1Ch 1:50,51 called also Hadar Ge
36:39 1Ch 1:51
3. One of "the king's seed in Edom." He fled
into Egypt, where he married the sister of Pharaoh's wife 1Ki 11:14-22 He
became one of Solomon's adversaries.
4. Hadad, sharp, (a different name in Hebrew from the
preceding), one of the sons of Ishmael 1Ch 1:30 Called also Hadar Ge 25:15
Hadad is help; called also Hadarezer, Adod is his help,
the king of Zobah. Hanun, the king of the Ammonites, hired among others the
army of Hadadezer to assist him in his war against David. Joab, who was sent
against this confederate host, found them in double battle array, the
Ammonities toward their capital of Rabbah, and the Syrian mercenaries near
Medeba. In the battle which was fought the Syrians were scattered, and the
Ammonites in alarm fled into their capital.
After this Hadadezer went north "to recover his border" 2Sa
8:3 A.V.; but rather, as the Revised Version renders, "to recover his
dominion", i.e., to recruit his forces. Then followed another battle with
the Syrian army thus recruited, which resulted in its being totally routed at
Helam 2Sa 10:17-19 Shobach, the leader of the Syrian army, died on the field of
battle. The Syrians of Damascus, who had come to help Hadadezer, were also
routed, and Damascus was made tributary to David. All the spoils taken in this
war, "shields of gold" and "very much brass, "from which
afterwards the "brasen sea, and the pillars, and the vessels of
brass" for the temple were made 1Ch 18:8 were brought to Jerusalem and
dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was
finally broken, and David's empire extended to the Euphrates 2Sa 10:15-19 1Ch
19:15-19
(composed of the names of two Syrian idols), the name of
a place in the valley of Megiddo. It is alluded to by the prophet Zechariah Zec
12:11 in a proverbial expression derived from the lamentation for Josiah, who
was mortally wounded near this place 2Ch 35:22-25 It has been identified with
the modern Rummaneh, a village "at the foot of the Megiddo hills, in a
notch or valley about an hour and a half south of Tell Metzellim."
Adod, brave(?).
1. A son of Ishmael Ge 25:15 in 1Ch 1:30 written Hadad.
2. One of the Edomitish kings Ge 36:39 about the time of
Saul. Called also Hadad 1Ch 1:50,51 It is probable that in these cases Hadar
may be an error simply of transcription for Hadad.
Adod is his help, the name given to Hadadezer 2Sa 8:3-12
10:1ff.
New, a city in the valley of Judah Jos 15:37
Myrtle, the Jewish name of Esther (q.v.), Es 2:7
New, one of the towns in the extreme south of Judah Jos
15:25
That which is out of sight, a Greek word used to denote
the state or place of the dead. All the dead alike go into this place. To be
buried, to go down to the grave, to descend into hades, are equivalent
expressions. In the LXX. this word is the usual rendering of the Hebrew sheol,
the common receptacle of the departed Ge 42:38 Ps 139:8 Ho 13:14 Isa 14:9 This
term is of comparatively rare occurrence in the Greek New Testament. Our Lord
speaks of Capernaum as being "brought down to hell" (hades), i.e.,
simply to the lowest debasement, Mt 11:23 It is contemplated as a kind of
kingdom which could never overturn the foundation of Christ's kingdom Mt 16:18
i.e., Christ's church can never die. In Lu 16:23 it is most distinctly
associated with the doom and misery of the lost. In Ac 2:27-31 Peter quotes the
LXX. version of Ps 16:8-11 plainly for the purpose of proving our Lord's
resurrection from the dead. David was left in the place of the dead, and his
body saw corruption. Not so with Christ. According to ancient prophecy Ps 30:3
he was recalled to life.
Pointed, a place in the tribe of Benjamin near Lydda, or
Lod, and Ono Ezr 2:33 Ne 7:37 It is identified with the modern el-Haditheh, 3
miles east of Lydda.
Resting, an Ephraimite; the father of Amasa, mentioned in
2Ch 28:12
Is exalted.
1. The son of Tou, king of Hamath, sent by his father to
congratulate David on his victory over Hadarezer, king of Syria 1Ch 18:10
called Joram 2Sa 8:10
2. The fifth son of Joktan, the founder of an Arab tribe
Ge 10:27 1Ch 1:21
3. One who was "over the tribute; "i.e.,
"over the levy." He was stoned by the Israelites after they had
revolted from Rehoboam 2Ch 10:18 Called also Adoram 2Sa 20:24 and Adoniram 1Ki
4:6
The name of a country Zec 9:1 which cannot be identified.
Rawlinson would identify it with Edessa. He mentions that in the Assyrian
inscriptions it is recorded that "Shalmanezer III. made two expeditions,
the first against Damascus B.C. 773 and the second against Hadrach B.C. 772 and
again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and
755
Or Emerods, bleeding piles known to the ancient Romans as
mariscae, but more probably malignant boils of an infectious and fatal
character. With this loathsome and infectious disease the men of Ashdod were
smitten by the hand of the Lord. This calamity they attributed to the presence
of the ark in their midst, and therefore they removed it to Gath 1Sa 5:6-8 But
the same consequences followed from its presence in Gath, and therefore they
had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with
the same dreadful malady, but more severely; and a panic seizing the people,
they demanded that the ark should be sent back to the land of Israel 1Sa 5:9-12
6:1-9
A handle as of a dagger Jud 3:22
Flight, or, according to others, stranger, an Egyptian,
Sarah's handmaid Ge 16:1 21:9,10 whom she gave to Abraham (q.v.) as a secondary
wife Ge 16:2 When she was about to become a mother she fled from the cruelty of
her mistress, intending apparently to return to her relatives in Egypt, through
the desert of Shur, which lay between. Wearied and worn she had reached the
place she distinguished by the name of Beer-lahai-roi ("the well of the
visible God"), where the angel of the Lord appeared to her. In obedience
to the heavenly visitor she returned to the tent of Abraham, where her son
Ishmael was born, and where she remained Ge 16:16 till after the birth of
Isaac, the space of fourteen years.
Sarah after this began to vent her dissatisfaction both on Hagar and her
child. Ishmael's conduct was insulting to Sarah, and she insisted that he and
his mother should be dismissed. This was accordingly done, although with
reluctance on the part of Abraham Ge 21:14 They wandered out into the
wilderness, where Ishmael, exhausted with his journey and faint from thirst,
seemed about to die. Hagar "lifted up her voice and wept, "and the
angel of the Lord, as before, appeared unto her, and she was comforted and
delivered out of her distresses Ge 21:18,19 Ishmael afterwards established
himself in the wilderness of Paran, where he married an Egyptian Ge 21:20,21
"Hagar" allegorically represents the Jewish church Ga 4:24 in bondage
to the ceremonial law; while "Sarah" represents the Christian church,
which is free.
Or Hagarite.
1. One of David's mighty men 1Ch 11:38 the son of a foreigner.
2. Used of Jaziz 1Ch 27:31 who was over David's flocks.
"A Hagarite had charge of David's flocks, and an Ishmaelite of his herds,
because the animals were pastured in districts where these nomadic people were
accustomed to feed their cattle."
3. In the reign of Saul a great war was waged between the
trans-Jordanic tribes and the Hagarites 1Ch 5:1ff. who were overcome in battle.
A great booty was captured by the two tribes and a half, and they took
possession of the land of the Hagarites. Subsequently the "Hagarenes,
"still residing in the land on the east of Jordan, entered into a
conspiracy against Israel (comp.) Ps 83:6 They are distinguished from the
Ishmaelites.
Festive, one of the twelve so-called minor prophets. He
was the first of the three (Zechariah, his contemporary, and Malachi, who was
about one hundred years later, being the other two) whose ministry belonged to
the period of Jewish history which began after the return from captivity in
Babylon. Scarcely anything is known of his personal history. He may have been
one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry
about sixteen years after the Return. The work of rebuilding the temple had
been put a stop to through the intrigues of the Samaritans. After having been
suspended for fifteen years, the work was resumed through the efforts of Haggai
and Zechariah Ezr 6:14 who by their exhortations roused the people from their
lethargy, and induced them to take advantage of the favourable opportunity that
had arisen in a change in the policy of the Persian government.
See DARIUS Haggai's prophecies have thus been
characterized:, "There is a ponderous and simple dignity in the emphatic
reiteration addressed alike to every class of the community, prince, priest,
and people, 'Be strong, be strong, be strong' Hag 2:4 'Cleave, stick fast, to
the work you have to do; 'or again, 'Consider your ways, consider, consider,
consider' Hag 1:5,7 2:15,18 It is the Hebrew phrase for the endeavour,
characteristic of the gifted seers of all times, to compel their hearers to
turn the inside of their hearts outwards to their own view, to take the mask
from off their consciences, to 'see life steadily, and to see it
wholly.'",Stanley's Jewish Church.
See SIGNET
Consists of two brief, comprehensive chapters. The object
of the prophet was generally to urge the people to proceed with the rebuilding
of the temple.
1. Chapter first comprehends
a. The first address Hag 1:2-11
b. and its effects Hag 1:12-15.
2. Chapter second contains
a. The second prophecy Hag 2:1-9 which was delivered a
month after the first.
b. The third prophecy Hag 2:10-19 delivered two months
and three days after the second
c. The fourth prophecy Hag 2:20-23 delivered on the same
day as the third. These discourses are referred to in Ezr 5:1 6:14 Heb 12:26
(Comp.) Hag 2:7,8,22
Festive; the dancer, a wife of David and the mother of
Adonijah 2Sa 3:4 1Ki 1:5,11 2:13 1Ch 3:2 who, like Absalom, was famed for his
beauty.
The holy writings, a term which came early into use in
the Christian church to denote the third division of the Old Testament
scriptures, called by the Jews Kethubim, i.e., "Writings." It
consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of
Chronicles. The ancient Jews classified their sacred books as the Law, the
Prophets, and the Kethubim, or Writings. In the New Testament Lu 24:44 we find
three corresponding divisions, viz., the Law, the Prophets, and the Psalms.
See BIBLE
A salutation expressive of a wish for the welfare of the person
addressed; the translation of the Greek _Chaire_, "Rejoice" Lu 1:28
Used in mockery in Mt 27:29
Frozen rain-drops; one of the plagues of Egypt Ex 9:23 It
is mentioned by Haggai as a divine judgment Hag 2:17 A hail-storm destroyed the
army of the Amorites when they fought against Joshua Jos 10:11 Ezekiel
represents the wall daubed with untempered mortar as destroyed by great
hail-stones Eze 13:11 (See also) Eze 38:22 Re 8:7 11:19 16:21
1. The Egyptians let the hair of their head and beard
grow only when they were in mourning, shaving it off at other times. "So
particular were they on this point that to have neglected it was a subject of
reproach and ridicule; and whenever they intended to convey the idea of a man
of low condition, or a slovenly person, the artists represented him with a
beard." Joseph shaved himself before going in to Pharoah Ge 41:14 The women
of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen
to cover the shaven skull, and false beards were common. The great masses of
hair seen in the portraits and statues of kings and priests are thus altogether
artificial.
2. A precisely opposite practice, as regards men,
prevailed among the Assyrians. In Assyrian sculptures the hair always appears
long, and combed closely down upon the head. The beard also was allowed to grow
to its full length.
3. Among the Greeks the custom in this respect varied at
different times, as it did also among the Romans. In the time of the apostle,
among the Greeks the men wore short hair, while that of the women was long 1Co
11:14,15 Paul reproves the Corinthians for falling in with a style of manners
which so far confounded the distinction of the sexes and was hurtful to good
morals. (See, however,)1Ti 2:9 and 1Pe 3:3 (as regards women.)
4. Among the Hebrews the natural distinction between the
sexes was preserved by the women wearing long hair Lu 7:38 Joh 11:2 1Co 11:6
while the men preserved theirs as a rule at a moderate length by frequent
clipping. Baldness disqualified any one for the priest's office Le 21:1ff.
Elijah is called a "hairy man" 2Ki 1:8 from his flowing locks, or more
probably from the shaggy cloak of hair which he wore. His raiment was of
camel's hair. Long hair is especially noticed in the description of Absalom's
person 2Sa 14:26 but the wearing of long hair was unusual, and was only
practised as an act of religious observance by Nazarites Nu 6:5 Jud 13:5 and
others in token of special mercies Ac 18:18 In times of affliction the hair was
cut off Isa 3:17,24 15:2 22:12 Jer 7:29 Am 8:10 Tearing the hair and letting it
go dishevelled were also tokens of grief Ezr 9:3 "Cutting off the
hair" is a figure of the entire destruction of a people Isa 7:20 The
Hebrews anointed the hair profusely with fragrant ointments Ru 3:3 2Sa 14:2 Ps
23:5 45:7 etc., especially in seasons of rejoicing Mt 6:17 Lu 7:46
The thorn, the head of one of the courses of the priests
1Ch 24:10
A district of Media to which captive Israelites were
transported by the Assyrian kings 2Ki 17:6 18:11 1Ch 5:26 It lay along the
banks of the upper Khabur, from its source to its junction with the Jerujer.
Probably the district called by Ptolemy Chalcitis.
Smooth; bald, a hill at the southern extremity of Canaan
Jos 11:17 It is referred to as if it were a landmark in that direction, being
prominent and conspicuous from a distance. It has by some been identified with
the modern Jebel el-Madura, on the south frontier of Judah, between the south
end of the Dead Sea and the Wady Gaian.
Full of hollows, a town in the highlands of Judah Jos 15:58
It is now a small village of the same name, and is situated about 5 miles
north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition
that Gad, David's seer 2Sa 24:11 was buried here.
(Gr. aule, Lu 22:55 R.V., "court")
1. The open court or quadrangle belonging to the high
priest's house. In Mt 26:69 Mr 14:66 this word is incorrectly rendered
"palace" in the Authorized Version, but correctly "court"
in the Revised Version.
2. In Joh 10:1,16 it means a "sheep-fold."
3. In Mt 27:27 Mr 15:16 (A.V., "common hall;
"R.V., "palace") it refers to the proetorium or residence of the
Roman governor at Jerusalem. The "porch" in Mt 26:71 is the
entrance-hall or passage leading into the central court, which is open to the
sky.
Praise, the name given to the group of Psalms 113-118
which are preeminently psalms of praise. It is called "The Egyptian Hallel,
" because it was chanted in the temple whilst the Passover lambs were
being slain. It was chanted also on other festival occasions, as at Pentecost,
the feast of Tabernacles, and the feast of Dedication. The Levites, standing
before the altar, chanted it verse by verse, the people responding by repeating
the verses or by intoned hallelujahs. It was also chanted in private families
at the feast of Passover. This was probably the hymn which our Saviour and his
disciples sung at the conclusion of the Passover supper kept by them in the
upper room at Jerusalem Mt 26:30 Mr 14:26 There is also another group called
"The Great Hallel, "comprehending Psalms 118-136 which was recited on
the first evening at the Passover supper and on occasions of great joy.
Praise ye Jehovah, frequently rendered "Praise ye
the LORD, "stands at the beginning of ten of the psalms (106, 111-113,
135, 146-150) hence called "hallelujah psalms." From its frequent
occurrence it grew into a formula of praise. The Greek form of the word
(alleluia) is found in Re 19:1,3,4,6
To render sacred, to consecrate Ex 28:38 29:1 This word
is from the Saxon, and properly means "to make holy." The name of God
is "hallowed", i.e., is reverenced as holy Mt 6:9
Lame on the feet Ge 32:31 Ps 38:17 To "halt between
two opinions" 1Ki 18:21 is supposed by some to be an expression used in
"allusion to birds, which hop from spray to spray, forwards and
backwards." The LXX. render the expression "How long go ye lame on
both knees?" The Hebrew verb rendered "halt" is used of the
irregular dance ("leaped upon") around the altar 1Ki 18:26 It
indicates a lame, uncertain gait, going now in one direction, now in another,
in the frenzy of wild leaping.
Warm, hot, and hence the south; also an Egyptian word
meaning "black", the youngest son of Noah Ge 5:32 comp. Ge 9:22,24
The curse pronounced by Noah against Ham, properly against Canaan his fourth
son, was accomplished when the Jews subsequently exterminated the Canaanites.
One of the most important facts recorded in Ge 10:1ff. is the foundation of the
earliest monarchy in Babylonia by Nimrod the grandson of Ham Ge 10:6,8,10. The
primitive Babylonian empire was thus Hamitic, and of a cognate race with the primitive
inhabitants of Arabia and of Ethiopia. The race of Ham were the most energetic
of all the descendants of Noah in the early times of the post-diluvian world.
See ACCAD
(of Persian origin), magnificent, the name of the vizier
(i.e., the prime minister) of the Persian king Ahasuerus Es 3:1 etc. He is
called an "Agagite, "which seems to denote that he was descended from
the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag
was one of the titles of the Amalekite kings. He or his parents were brought to
Persia as captives taken in war. He was hanged on the gallows which he had
erected for Mordecai the Jew Es 7:10
See ESTHER
Fortress, the capital of one of the kingdoms of Upper
Syria of the same name, on the Orontes, in the valley of Lebanon, at the
northern boundary of Palestine Nu 13:21 34:8 at the foot of Hermon Jos 13:5 towards
Damascus Zec 9:2 Jer 49:23 It is called "Hamath the great" in Am 6:2
and "Hamath-zobah" in 2Ch 8:3 Hamath, now Hamah, had an Aramaean
population, but Hittite monuments discovered there show that it must have been
at one time occupied by the Hittites. It was among the conquests of the Pharaoh
Thothmes III. Its king, Tou or Toi, made alliance with David 2Sa 8:10 and in
B.C. 740 Azariah formed a league with it against Assyria. It was, however,
conquered by the Assyrians, and its nineteen districts placed under Assyrian
governors. In B.C. 720 it revolted under a certain Yahu-bihdi, whose name,
compounded with that of the God of Israel (Yahu), perhaps shows that he was of
Jewish origin. But the revolt was suppressed, and the people of Hamath were
transported to Samaria 2Ki 17:24,30 where they continued to worship their god
Ashima. Hamah is beautifully situated on the Orontes, 32 miles north of Emesa,
and 36 south of the ruins of Assamea. The kingdom of Hamath comprehended the
great plain lying on both banks of the Orontes from the fountain near Riblah to
Assamea on the north, and from Lebanon on the west to the desert on the east.
The "entrance of Hamath" Nu 34:8 which was the north boundary of
Palestine, led from the west between the north end of Lebanon and the
Nusairiyeh mountains.
Fortress of Zobah, 2Ch 8:3 is supposed by some to be a
different place from the foregoing; but this is quite uncertain.
Warm springs, one of the "fenced cities" of
Naphtali Jos 19:35 It is identified with the warm baths (the heat of the water
ranging from 136 degrees to 144 degrees) still found on the shore a little to
the south of Tiberias under the name of Hummam Tabariyeh ("Bath of
Tiberias").
Father of Haman, designated usually "the
Agagite" Es 3:1,10 8:5
The king's, the father of Jerahmeel, mentioned in Jer
36:26 Some take this word as a common noun, "the king", and
understand that Jerahmeel was Jehoiakim's son. Probably, however, it is to be
taken as a proper name.
1. Heb. pattish, used by gold-beaters Isa 41:7 and by
quarry-men Jer 23:29 Metaphorically of Babylon Jer 50:23 or Nebuchadnezzar.
2. Heb. makabah, a stone-cutter's mallet 1Ki 6:7 or of
any workman Jud 4:21 Isa 44:12
3. Heb. halmuth, a poetical word for a workman's hammer,
found only in Jud 5:26 where it denotes the mallet with which the pins of the
tent of the nomad are driven into the ground.
4. Heb. mappets, rendered "battle-axe" in Jer
51:20 This was properly a "mace, "which is thus described by
Rawlinson: "The Assyrian mace was a short, thin weapon, and must either
have been made of a very tough wood or (and this is more probable) of metal. It
had an ornamented head, which was sometimes very beautifully modelled, and
generally a strap or string at the lower end by which it could be grasped with
greater firmness."
The queen, the daughter of Machir and sister of Gilead
1Ch 7:17,18 Abiezer was one of her three children.
Warm springs.
1. A town in the tribe of Asher, near Zidon Jos 19:28
identified with 'Ain Hamul.
2. A Levitical city of Naphtali 1Ch 6:76
Warm springs, a Levitical city of Naphtali Jos 21:32
probably Hammath in Jos 19:35
See BAAL-HAMON
Multitude, a name figuratively assigned to the place in
which the slaughter and burial of the forces of Gog were to take place Eze
39:16
Multitude of Gog, the name of the valley in which the
slaughtered forces of Gog are to be buried Eze 39:11,15 "the valley of the
passengers on the east of the sea."
He-ass, a Hivite from whom Jacob purchased the plot of
ground in which Joseph was afterwards buried Ge 33:19 He is called
"Emmor" in Ac 7:16 His son Shechem founded the city of that name
which Simeon and Levi destroyed because of his crime in the matter of Dinah,
Jacob's daughter Ge 34:20 Hamor and Shechem were also slain Ge 34:26
Spared, one of the sons of Pharez, son of Judah 1Ch 2:5
His descendants are called Hamulites Nu 26:21
Kinsman of the dew, the daughter of Jeremiah of Libnah, wife
of king Josiah, and mother of king Jehoahaz 2Ki 23:31 also of king Zedekiah 2Ki
24:18
Whom God has graciously given, the cousin of Jeremiah, to
whom he sold the field he possessed in Anathoth, before the siege of Jerusalem
Jer 32:6-12
Merciful.
1. A Benjamite 1Ch 8:23
2. One of David's heroes 1Ch 11:43
3. The son of Igdaliah Jer 35:4
4. A descendant of Saul 1Ch 8:38
5. One of the Nethinim Ezr 2:46
6. One of the Levites who assisted Ezra Ne 8:7
7. One of the chiefs who subscribed the covenant Ne 10:22
God has graciously given, a tower in the wall of
Jerusalem Ne 3:1 12:39 It is mentioned also in Jer 31:38 Zec 14:10
God has gratified me, or is gracious.
1. One of the sons of Heman 1Ch 25:4,25
2. A prophet who was sent to rebuke king Asa for entering
into a league with Benhadad I., king of Syria, against Judah 2Ch 16:1-10 He was
probably the father of the prophet Jehu 1Ki 16:7
3. Probably a brother of Nehemiah Ne 1:2 7:2 who reported
to him the melancholy condition of Jerusalem. Nehemiah afterwards appointed him
to have charge of the city gates.
Jehovah has given.
1. A chief of the tribe of Benjamin 1Ch 8:24
2. One of the sons of Heman 1Ch 25:4,23
3. One of Uzziah's military officers 2Ch 26:11
4. Grandfather of the captain who arrested Jeremiah Jer
37:13
5. Jer 36:12
6. Ne 10:23
7. Shadrach, one of the "three Hebrew children"
Da 1:1ff. Da 6:7
8. Son of Zerubbabel 1Ch 3:19,21
9. Ezr 10:28
10. The "ruler of the palace; he was a faithful man,
and feared God above many" Ne 7:2
11. Ne 3:8
12. Ne 3:30
13. A priest, son of Jeremiah Ne 12:12
14. A false prophet contemporary with Jeremiah Jer 28:3,17
Called by Galen "the instrument of
instruments." It is the symbol of human action Ps 9:16 Job 9:30 Isa 1:15
1Ti 2:8 Washing the hands was a symbol of innocence Ps 26:6 73:13 Mt 27:24 also
of sanctification 1Co 6:11 Isa 51:16 Ps 24:3,4 In Ps 77:2 the correct rendering
is, as in the Revised Version, "My hand was stretched out, "etc.,
instead of, as in the Authorized Version, "My sore ran in the night,
"etc. The right hand denoted the south, and the left the north Job 23:9
1Sa 23:19 To give the right hand was a pledge of fidelity 2Ki 10:15 Ezr 10:19
also of submission to the victors Eze 17:18 Jer 50:15 The right hand was lifted
up in taking an oath Ge 14:22 etc. The hand is frequently mentioned,
particularly the right hand, as a symbol of power and strength Ps 60:5 Isa 28:2
To kiss the hand is an act of homage 1Ki 19:18 Job 31:27 and to pour water on
one's hands is to serve him 2Ki 3:11 The hand of God is the symbol of his power:
its being upon one denotes favour Ezr 7:6,28 Isa 1:25 Lu 1:66 etc. or
punishment Ex 9:3 Jud 2:15 Ac 13:11 etc. A position at the right hand was
regarded as the chief place of honour and power Ps 45:9 80:17 110:1 Mt 26:64
A measure of four fingers, equal to about four inches Ex
25:25 37:12 Ps 39:5 etc.
Only once in Authorized Version Ac 19:12 The Greek word
(sudarion) so rendered means properly "a sweat-cloth." It is rendered
"napkin" in Joh 11:44 20:7 Lu 19:20
Servant Ge 16:1 Ru 3:9 Lu 1:48 It is probable that Hagar
was Sarah's personal attendant while she was in the house of Pharaoh, and was
among those maid-servants whom Abram had brought from Egypt.
Col 2:14 The "blotting out the handwriting" is
the removal by the grace of the gospel of the condemnation of the law which we
had broken.
A place in Egypt mentioned only in Isa 30:4 in connection
with a reproof given to the Jews for trusting in Egypt. It was considered the
same as Tahpanhes, a fortified town on the eastern frontier, but has been also
identified as Ahnas-el-Medeeneh, 70 miles from Cairo.
1. (as a punishment), a mark of infamy inflicted on the
dead bodies of criminals De 21:23 rather than our modern mode of punishment.
2. (as a curtain).
a. Heb. masak,
1. before the entrance to the court of the tabernacle Ex
35:17
2. before the door of the tabernacle Ex 26:36,37
3. before the entrance to the most holy place, called
"the veil of the covering" Ex 35:12 39:34 as the word properly means.
b. Heb. kelaim, tapestry covering the walls of the
tabernacle Ex 27:9 35:17 Nu 3:26 to the half of the height of the wall Ex 27:18
comp. Ex 26:16 These hangings were fastened to pillars.
c. Heb. bottim 2Ki 23:7 "hangings for the
grove" (R.V., "for the Asherah"); marg., instead of
"hangings, "has "tents" or "houses." Such
curtained structures for idolatrous worship are also alluded to in Eze 16:16
Favour, grace, one of the wives of Elkanah the Levite,
and the mother of Samuel 1Sa 1:1-2:1ff. Her home was at Ramathaim-zophim,
whence she was wont every year to go to Shiloh, where the tabernacle had been
pitched by Joshua, to attend the offering of sacrifices there according to the
law Ex 23:15 34:18 De 16:16 probably at the feast of the Passover (comp.) Ex
13:10 On occasion of one of these "yearly" visits, being grieved by
reason of Peninnah's conduct toward her, she went forth alone, and kneeling
before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who
sat at the entrance to the holy place, observed her, and misunderstanding her
character he harshly condemned her conduct 1Sa 1:14-16 After hearing her
explanation he retracted his injurious charge and said to her, "Go in
peace: and the God of Israel grant thee thy petition." Perhaps the story
of the wife of Manoah was not unknown to her. Thereafter Elkanah and his family
retired to their quiet home, and there, before another Passover, Hannah gave
birth to a son, whom, in grateful memory of the Lord's goodness, she called
Samuel, i.e., "heard of God." After the child was weaned (probably in
his third year) she brought him to Shiloh into the house of the Lord, and said
to Eli the aged priest, "Oh my lord, I am the woman that stood by thee
here, praying unto the Lord. For this child I prayed; and the Lord hath given
me my petition which I asked of him: therefore I also have granted him to the
Lord; as long as he liveth he is granted to the Lord" 1Sa 1:27,28 R.V. Her
gladness of heart then found vent in that remarkable prophetic song 1Sa 2:1-10 comp.
Lu 1:46-55 which contains the first designation of the Messiah under that name
1Sa 2:10 "Annointed" ="Messiah"). And so Samuel and his
parents parted. He was left at Shiloh
to minister "before the Lord." And each year, when they came up to
Shiloh, Hannah brought to her absent child "a little coat" (Heb.
meil, a term used to denote the "robe" of the ephod worn by the high
priest,)Ex 28:31 a priestly robe, a long upper tunic 1Ch 15:27 in which to
minister in the tabernacle 1Sa 2:19 15:27 Job 2:12 "And the child Samuel
grew before the Lord." After Samuel, Hannah had three sons and two
daughters.
Grace of God.
1. A chief of the tribe of Manasseh Nu 34:23
2. A chief of the tribe of Asher 1Ch 7:39
Graciously given.
1. The son and successor of Nahash, king of Moab. David's
messengers, sent on an embassy of condolence to him to Rabbah Ammon, his
capital, were so grossly insulted that he proclaimed war against Hanun. David's
army, under the command of Joab, forthwith crossed the Jordan, and gained a
complete victory over the Moabites and their allies 2Sa 10:1-14 at Medeba
(q.v.).
2. Ne 3:13
3. Ne 3:30
Mountainous land, a province of Assyria 1Ch 5:26 between
the Tigris and the Euphrates, along the banks of the Khabur, to which some of the
Israelite captives were carried. It has not been identified. Some think the
word a variation of Haran.
Fright; fear, the twenty-fifth station of the Israelites in
their wanderings Nu 33:24
1. Heb. haran; i.e., "mountaineer." The eldest
son of Terah, brother of Abraham and Nahor, and father of Lot, Milcah, and
Iscah. He died before his father Ge 11:27 in Ur of the Chaldees.
2. Heb. haran, i.e., "parched; "or probably
from the Accadian charana, meaning "a road." A celebrated city of
Western Asia, now Harran, where Abram remained, after he left Ur of the
Chaldees, till his father Terah died Ge 11:31,32 when he continued his journey
into the land of Canaan. It is called "Charran" in the LXX. and in Ac
7:2 It is called the "city of Nahor" Ge 24:10 and Jacob resided here
with Laban Ge 30:43 It stood on the river Belik, an affluent of the Euphrates,
about 70 miles above where it joins that river in Upper Mesopotamia or
Padan-aram, and about 600 miles northwest of Ur in a direct line. It was on the
caravan route between the east and west. It is afterwards mentioned among the
towns taken by the king of Assyria 2Ki 19:12 Isa 37:12 It was known to the
Greeks and Romans under the name Carrhae.
3. The son of Caleb of Judah 1Ch 2:46 by his concubine
Ephah.
(A Persian word meaning "ass-driver"), one of
the seven eunuchs or chamberlains of king Ahasuerus Es 1:10 7:9
(Heb. 'arnebeth) was prohibited as food according to the
Mosaic law Le 11:6 De 14:7 "because he cheweth the cud, but divideth not
the hoof." The habit of this animal is to grind its teeth and move its jaw
as if it actually chewed the cud. But, like the cony (q.v.), it is not a
ruminant with four stomachs, but a rodent like the squirrel, rat, etc. Moses
speaks of it according to appearance. It is interdicted because, though
apparently chewing the cud, it did not divide the hoof. There are two species
in Syria,
1. The Lepus Syriacus or Syrian hare, which is like the
English hare.
2. The Lepus Sinaiticus, or hare of the desert. No
rabbits are found in Syria.
Thicket, a wood in the mountains of Judah where David hid
when pursued by Saul 1Sa 22:5 It was possibly while he was here that the
memorable incident narrated in 2Sa 23:14-17 1Ch 11:16-19 occurred. This place
has not been identified, but perhaps it may be the modern Kharas, on the
borders of the chain of mountains some 3 miles east of Keilah.
Zeal of Jehovah, Ne 3:8 "of the goldsmiths,
"one whose son helped to repair the wall of Jerusalem.
Fever, one of the Nethinim Ezr 2:51
Flat-nosed.
1. The head of the second course of priests 1Ch 24:8
2. Ezr 2:32,39 Ne 7:35,42
3. Ne 3:11
4. Ne 12:3
5. Ne 10:5
Autumnal rain.
1. Ne 7:24
2. Ne 10:19
1. Heb. zonah Ge 34:31 38:15 In Ge 38:21,22 the Hebrew
word used in _kedeshah_, i.e., a woman consecrated or devoted to prostitution
in connection with the abominable worship of Asherah or Astarte, the Syrian
Venus. This word is also used in De 23:17 Ho 4:14 Thus Tamar sat by the wayside
as a consecrated kedeshah. It has been attempted to show that Rahab, usually
called a "harlot" Jos 2:1 6:17 Heb 11:31 Jas 2:25 was only an
innkeeper. This interpretation, however, cannot be maintained. Jephthah's
mother is called a "strange woman" Jud 11:2 This, however, merely
denotes that she was of foreign extraction. In the time of Solomon harlots
appeared openly in the streets, and he solemnly warns against association with
them Pr 7:12 9:14 See also Jer 3:2 Eze 16:24,25,31 The Revised Version,
following the LXX., has "and the harlots washed, "etc., instead of
the rendering of the Authorized Version, "now they washed, "of 1Ki
22:38 To commit fornication is metaphorically used for to practice idolatry Jer
3:1 Eze 16:15 (Hos. throughout); hence Jerusalem is spoken of as a harlot Isa
1:21
2. Heb. nokriyah, the "strange woman" 1Ki 11:1
Pr 5:20 7:5 23:27 Those so designated were Canaanites and other Gentiles Jos
23:13 To the same class belonged the "foolish", i.e., the sinful,
"woman." In the New Testament the Greek pornai, plural,
"harlots, "occurs in Mt 21:31,32 where they are classed with
publicans; Lu 15:30 1Co 6:15,16 Heb 11:31 Jas 2:25 It is used symbolically in
Re 17:1,5,15,16 19:2
A chief of the tribe of Asher 1Ch 7:36
1. Heb. 'asar, "to bind; "hence the act of
fastening animals to a cart 1Sa 6:7,10 Jer 46:4 etc.
2. An Old English word for "armour; "Heb.
neshek 2Ch 9:24
3. Heb. shiryan, a coat of mail 1Ki 22:34 2Ch 18:33
rendered "breastplate" in Isa 59:17
4. The children of Israel passed out of Egypt
"harnessed" Ex 13:18 i.e., in an orderly manner, and as if to meet a
foe. The word so rendered is probably a derivative from Hebrew _hamesh_ (i.e.,
"five"), and may denote that they went up in five divisions, viz.,
the van, centre, two wings, and rear-guard.
Palpitation, a fountain near which Gideon and his army
encamped on the morning of the day when they encountered and routed the
Midianites Jud 7:1ff. It was south of the hill Moreh. The present 'Ain Jalud
("Goliath's Fountain"), south of Jezreel and nearly opposite Shunem,
is probably the fountain here referred to Jud 7:4,5
An epithet applied to two of David's heroes 2Sa 23:25
(Comp.) 1Ch 11:27
Jud 4:2 or nations, a city near Hazor in Galilee of the
Gentiles, or Upper Galilee, in the north of Palestine. It was here that Jabin's
great army was marshalled before it went forth into the great battlefield of
Esdraelon to encounter the army of Israel, by which it was routed and put to
flight Jud 4:1ff. It was situated "at the entrance of the pass to
Esdraelon from the plain of Acre" at the base of Carmel. The name in the
Hebrew is _Harosheth ha Gojim_, i.e., "the smithy of the nations;
"probably, as is supposed, so called because here Jabin's iron
war-chariots, armed with scythes, were made. It is identified with
el-Harithiyeh.
(Heb. kinnor), the national instrument of the Hebrews. It
was invented by Jubal Ge 4:21 Some think the word _kinnor_ denotes the whole
class of stringed instruments. It was used as an accompaniment to songs of
cheerfulness as well as of praise to God Ge 31:27 1Sa 16:23 2Ch 20:28 Ps 33:2
137:2 In Solomon's time harps were made of almug-trees 1Ki 10:11,12 In 1Ch
15:21 mention is made of "harps on the Sheminith; "Revised Version,
"harps set to the Sheminith; " better perhaps "harps of eight
strings." The soothing effect of the music of the harp is referred to 1Sa
16:16,23 18:10 19:9 The church in heaven is represented as celebrating the
triumphs of the Redeemer "harping with their harps" Re 14:2
(Heb. harits), a tribulum or sharp threshing sledge; a
frame armed on the under side with rollers or sharp spikes 2Sa 12:31 1Ch 20:3
Heb. verb _sadad_, to harrow a field, break its clods Job 39:10 Isa 28:4 Ho
10:11 Its form is unknown. It may have resembled the instrument still in use in
Egypt.
Worker or enchanter, one of the Nethinim Ezr 2:52 Ne 7:54
(Heb. 'ayal), a stag or male deer. It is ranked among the
clean animals De 12:15 14:5 15:22 and was commonly killed for food 1Ki 4:23 The
hart is frequently alluded to in the poetical and prophetical books Isa 35:6 So
2:8,9 La 1:6 Ps 42:1
Elevated, 1Ch 4:8 a descendant of Judah.
A native of Hariph; an epithet given to Shephatiah, one
of those who joined David at Ziklag 1Ch 12:5
Eager, the father of Meshullemeth, the wife of king
Manasseh 2Ki 21:19 and mother of king Amon.
The season for gathering grain or fruit. On the 16th day
of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit
before the Lord, and immediately after this the harvest commenced Le 23:9-14
2Sa 21:9,10 Ru 2:23 It began with the feast of Passover and ended with
Pentecost, thus lasting for seven weeks Ex 23:16 The harvest was a season of
joy Ps 126:1-6 Isa 9:3 This word is used figuratively Mt 9:37 13:30 Lu 10:2 Joh
4:35
See AGRICULTURE
Favoured by Jehovah, one of the sons of Pedaiah 1Ch 3:20
of the royal line of David.
Bristling or hated, a Benjamite 1Ch 9:7
Regarded by Jehovah.
1. Merarite Levite 1Ch 6:45 9:14
2. A son of Jeduthun 1Ch 25:3,19
3. Son of Kemuel 1Ch 26:30
4. One of the chief Levites 2Ch 35:9
5. A Levite Ne 11:22
6. One of the chief priests in the time of Ezra Ezr 8:24
7. A chief of the Levites Ne 12:24
8. Ezr 8:19
9. Ne 3:17
1. Ne 3:10
2. One of the Levites whom Ezra appointed to interpret
the law to the people Ne 9:5
Consideration in judging, stood at Ezra's left hand when
he read the law Ne 8:4
Fatness, the thirtieth halting-place of the Israelites
during their wanderings in the wilderness, not far from Mount Hor Nu 33:29,30
Intelligent.
1. A Levite of the family of Merari Ne 11:15 1Ch 9:14
2. Ne 3:23 3:11
Ibid., a descendant of David 1Ch 3:20
Opulent.
1. Ezr 2:19 Ne 7:22
2. Stood on Ezra's left hand while he read the law Ne 8:4
Poverty, "keeper of the wardrobe, "i.e., of the
sacerdotal vestments 2Ch 34:22 called Harhas 2Ki 22:14 He was an ancestor of
Shallum, husband of the prophetess Huldah.
Uncovered, one of the Nethinim Ezr 2:43 Ne 7:46
Chald. karb'ela, Da 3:21 properly mantle or pallium. The
Revised Version renders it "tunic."
Verity, one of the eunuchs or chamberlains in the palace
of Ahasuerus Es 4:5,6,9,10
Terror, son of Othniel 1Ch 4:13
Captured, one of the Nethinim Ezr 2:54
Exploration, one of the temple porters or janitors Ezr
2:42 He returned from Babylon with Zerubbabel.
Among the works of the flesh Ga 5:20 Altogether different
is the meaning of the word in De 21:15 Mt 6:24 Lu 14:26 Ro 9:13 where it
denotes only a less degree of love.
Assembled.
1. A priest who returned with Zerubbabel Ne 12:2
2. Ezr 8:2
3. Ne 3:10
4. Ne 10:4
5. 1Ch 3:22
Cave-land, mentioned only in Eze 47:16,18 It was one of
the ancient divisions of Bashan (q.v.), and lay on the south-east of Gaulanitis
or the Jaulan, and on the south of Lejah, extending from the Arnon to the Hieromax.
It was the most fertile region in Syria, and to this day abounds in the ruins
of towns, many of which have stone doors and massive walls. It retains its
ancient name. It was known by the Greeks and Romans as "Auranitis."
A harbour Ps 107:30 Ac 27:12 The most famous on the coast
of Palestine was that of Tyre Eze 27:3 That of Crete, called "Fair Havens,
"is mentioned Ac 27:8
The sand region.
1. A land mentioned in Ge 2:11 rich in gold and bdellium
and onyx stone. The question as to the locality of this region has given rise
to a great diversity of opinion. It may perhaps be identified with the sandy
tract which skirts Babylonia along the whole of its western border, stretching
from the lower Euphrates to the mountains of Edom.
2. A district in Arabia-Felix. It is uncertain whether
the tribe gave its name to this region or derived its name from it, and whether
it was originally a Cushite Ge 10:7 or a Joktanite tribe Ge 10:29 comp. Ge
25:18 or whether there were both a Cushite and a Joktanite Havilah. It is the
opinion of Kalisch, however, that Havilah "in both instances designates
the same country, extending at least from the Persian to the Arabian Gulf, and
on account of its vast extent easily divided into two distinct parts."
This opinion may be well vindicated.
3. One of the sons of Cush Ge 10:7
4. A son of Joktan Ge 10:29 1Ch 1:23
Hamlets of the enlightener a district in the east of
Jordan.
1. Jair, the son of Manasseh, took some villages of
Gilead and called them by this name Nu 32:41
2. Again, it is said that Jair "took all the tract
of Argob, "and called it Bashanhavoth-jair De 3:14 Jos 13:30 1Ki 4:13 1Ch
2:22,23
(Heb. netz, a word expressive of strong and rapid flight,
and hence appropriate to the hawk). It is an unclean bird Le 11:16 De 14:15 It
is common in Syria and surrounding countries. The Hebrew word includes various
species of Falconidae, with special reference perhaps to the kestrel (Falco
tinnunculus), the hobby (Hypotriorchis subbuteo), and the lesser kestrel (Tin,
Cenchris). The kestrel remains all the year in Palestine, but some ten or
twelve other species are all migrants from the south. Of those summer visitors
to Palestine special mention may be made of the Falco sacer and the Falco
lanarius.
See NIGHT-HAWK
Properly so called, was not in use among the Hebrews;
straw was used instead. They cut the grass green as it was needed. The word
rendered "hay" in Pr 27:25 means the first shoots of the grass. In
Isa 15:6 the Revised Version has correctly "grass, "where the
Authorized Version has "hay."
Whom God beholds, an officer of Ben-hadad II., king of
Syria, who ultimately came to the throne, according to the word of the Lord to
Elijah 1Ki 19:15 after he had put the king to death 2Ki 8:15 His interview with
Elisha is mentioned in 2Ki 8:1ff. The Assyrians soon after his accession to the
throne came against him and defeated him with very great loss; and three years
afterwards again invaded Syria, but on this occasion Hazael submitted to them.
He then turned his arms against Israel, and ravaged "all the land of
Gilead, "etc. 2Ki 10:33 which he held in a degree of subjection to him 2Ki
13:3-7,22 He aimed at the subjugation also of the kingdom of Judah, when Joash
obtained peace by giving him "all the gold that was found in the treasures
of the house of the Lord, and in the king's house" 2Ki 12:18 2Ch 24:24 He
reigned about forty-six years (B.C. 886-840) and was succeeded on the throne by
his son Ben-hadad 2Ki 13:22-25 who on several occasions was defeated by
Jehoash, the king of Israel, and compelled to restore all the land of Israel
his father had taken.
Village of Addar, a place in the southern boundary of
Palestine Nu 34:4 in the desert to the west of Kadesh-barnea. It is called Adar
in Jos 15:3
Village of fountains, a place on the north-east frontier
of Palestine Nu 34:9,10 Some have identified it with Ayan ed-Dara in the heart
of the central chain of Anti-Libanus. More probably, however, it has been
identified with Kuryetein, about 60 miles east-north-east of Damascus. (Comp.)
Eze 47:17 48:1
Village of fortune, a city on the south border of Judah
Jos 15:27 midway between the Mediterranean and the Dead Sea.
Village of the midway, a place near Hamath in the
confines of Hauran Eze 47:16 probably on the north brow of Hermon.
Court of death, the third son of Joktan, and a region in
Arabia-Felix settled by him Ge 10:26 1Ch 1:20 It is probably the modern province
of Hadramaut, situated on the Indian Ocean east of the modern Yemen.
Village or enclosure of the jackal, a city on the south
border of Judah Jos 15:28 Ne 11:27 It has been identified with the ruins of
Saweh, half-way between Beersheba and Moladah.
Village of the horse, the same as Sansannah, one of
Solomon's "chariot cities" Jos 15:31 2Ch 1:14 a depot in the south
border of Judah.
Heb. luz, Ge 30:37 a nutbearing tree. The Hebrew word is
rendered in the Vulgate by amygdalinus, "the almond-tree, "which is
probably correct. That tree flourishes in Syria.
Villages, probably the name of the temporary villages in
which the nomad Avites resided De 2:23
Fenced enclosures consisting of "a low wall of
stones in which thick bundles of thorny acacia are inserted, the tangled
branches and long needle-like spikes forming a perfectly impenetrable hedge
around the encampment" of tents and cattle which they sheltered. Such like
enclosures abound in the wilderness of Paran, which the Israelites entered
after leaving Sinai Nu 11:35 12:16 33:17,18 This third encampment of the
Israelites has been identified with the modern 'Ain el-Hudhera, some 40 miles
north-east of Sinai. Here Miriam (q.v.), being displeased that Moses had
married a Cushite wife Nu 12:1 induced Aaron to join with her in rebelling
against Moses. God vindicated the authority of his "servant Moses, "and
Miriam was smitten with leprosy. Moses interceded for her, and she was healed
Nu 12:4-16 From this encampment the Israelites marched northward across the
plateau of et-Tih, and at length reached KADESH.
Pruning of the palm, the original name of the place
afterwards called ENGEDI (q.v.), Ge 14:7 called also HAZAZON-TAMAR 2Ch 20:2
Vision, one of the sons of Nahor Ge 22:22
Enclosed; fortified.
1. A stronghold of the Canaanites in the mountains north
of Lake Merom Jos 11:1-5 Jabin the king with his allied tribes here encountered
Joshua in a great battle. Joshua gained a signal victory, which virtually
completed his conquest of Canaan Jos 11:10-13 This city was, however,
afterwards rebuilt by the Canaanites, and was ruled by a king with the same
hereditary name of Jabin. His army, under a noted leader of the name of Sisera,
swept down upon the south, aiming at the complete subjugation of the country.
This powerful army was met by the Israelites under Barak, who went forth by the
advice of the prophetess Deborah. The result was one of the most remarkable
victories for Israel recorded in the Old Testament Jos 19:36 Jud 4:2 1Sa 12:9
The city of Hazor was taken and occupied by the Israelites. It was fortified by
Solomon to defend the entrance into the kingdom from Syria and Assyria. When Tiglath-pileser,
the Assyrian king, invaded the land, this was one of the first cities he
captured, carrying its inhabitants captive into Assyria 2Ki 15:29 It has been
identified with Khurbet Harrah, 2 1/2 miles south-east of Kedesh.
2. A city in the south of Judah Jos 15:23 The name here
should probably be connected with the word following, Ithnan, HAZOR-ITHNAN
instead of "Hazor and Ithnan."
3. A district in Arabia Jer 49:28-33 supposed by some to
be Jetor, i.e., Ituraea.
4. "Kerioth and Hezron" Jos 15:25 should be
"Kerioth-hezron" (as in the R.V.), the two names being joined
together as the name of one place (e.g., like Kirjath-jearim), "the same
is Hazor" (R.V.). This place has been identified with el-Kuryetein, and
has been supposed to be the home of Judas Iscariot.
See KERIOTH
New Hazor, a city in the south of Judah Jos 15:25 It is
probably identified with the ruins of el-Hazzarah, near Beit Jebrin.
(Heb. kishshurim), properly girdles or belts for the
waist Isa 3:20 R.V., "sashes; "Jer 2:32 rendered "attire",
i.e., a girdle round the waist).
1. Not in common use among the Hebrews. It is first
mentioned in Ex 28:40 (A.V., "bonnets; "R.V.,
"head-tires"). It was used especially for purposes of ornament Job
29:14 Isa 3:23 62:3 The Hebrew word here used, _tsaniph_, properly means a
turban, folds of linen wound round the head.
2. The Hebrew word _peer_, used in Isa 61:3 there
rendered "beauty" (A.V.) and "garland" (R.V.), is a
head-dress or turban worn by females Isa 3:20 "bonnets"), priests Ex
39:28 a bridegroom Isa 61:10 "ornament; "R.V., "garland").
Eze 16:10 Jon 2:5 are to be understood of the turban wrapped round the head.
3. The Hebrew _shebisim_ Isa 3:18 in the Authorized
Version rendered "cauls, "and marg. "networks, "denotes
probably a kind of netted head-dress. The "horn" (Heb. keren)
mentioned in 1Sa 2:1 is the head-dress called by the Druses of Mount Lebanon
the tantura.
When Joshua took the city of Ai Jos 8:1ff. he burned it
and "made it an heap [Heb. tel] for ever" Jos 8:28 The ruins of this
city were for a long time sought for in vain. It has been at length, however,
identified with the mound which simply bears the name of "Tel."
"There are many Tels in modern Palestine, that land of Tels, each Tel with
some other name attached to it to mark the former site. But the site of Ai has
no other name 'unto this day.' It is simply et-Tel, 'the heap' par
excellence."
According to the Bible, the heart is the centre not only
of spiritual activity, but of all the operations of human life.
"Heart" and "soul" are often used interchangeably De 6:5
26:16 comp. Mt 22:37 Mr 12:30,33 but this is not generally the case. The heart
is the "home of the personal life, "and hence a man is designated,
according to his heart, wise 1Ki 3:12 etc., pure Ps 24:4 Mt 5:8 etc., upright
and righteous Ge 20:5,6 Ps 11:2 78:72 pious and good Lu 8:15 etc. In these and such passages the word
"soul" could not be substituted for "heart." The heart is
also the seat of the conscience Ro 2:15 It is naturally wicked Ge 8:21 and
hence it contaminates the whole life and character Mt 12:34 15:18 comp. Ec 8:11
Ps 73:7 Hence the heart must be changed, regenerated Eze 36:26 11:19 Ps
51:10-14 before a man can willingly obey God. The process of salvation begins
in the heart by the believing reception of the testimony of God, while the
rejection of that testimony hardens the heart Ps 95:8 Pr 28:14 2Ch 36:13
"Hardness of heart evidences itself by light views of sin; partial
acknowledgment and confession of it; pride and conceit; ingratitude; unconcern
about the word and ordinances of God; inattention to divine providences;
stifling convictions of conscience; shunning reproof; presumption, and general
ignorance of divine things."
1. Heb. ah Jer 36:22,23 R.V., "brazier", meaning
a large pot like a brazier, a portable furnace in which fire was kept in the
king's winter apartment.
2. Heb. kiyor Zec 12:6 R.V., "pan", a fire-pan.
3. Heb. moqed Ps 102:3 R.V., "fire-brand",
properly a fagot.
4. Heb. yaqud Isa 30:14 a burning mass on a hearth.
Heb. hamor, Ge 12:16 the general designation of the
donkey used for carrying burdens Ge 42:26 and for ploughing Isa 30:24 It is
described in Ge 49:14 2Sa 19:26
See ASS
Heb. 'arar, Jer 17:6 48:6 a species of juniper called by
the Arabs by the same name('arar), the Juniperus sabina or savin. "Its
gloomy, stunted appearance, with its scale-like leaves pressed close to its
gnarled stem, and cropped close by the wild goats, as it clings to the rocks
about Petra, gives great force to the contrast suggested by the prophet,
between him that trusteth in man, naked and destitute, and the man that trusteth
in the Lord, flourishing as a tree planted by the waters" (Tristram,
Natural History of the Bible).
1. (Heb. plural goyum). At first the word _goyim_ denoted
generally all the nations of the world Ge 18:18 comp. Ga 3:8 The Jews
afterwards became a people distinguished in a marked manner from the other
_goyim_. They were a separate people Le 20:23 26:14-45 De 28:1ff. and the other
nations, the Amorites, Hittites, etc., were the _goyim_, the heathen, with whom
the Jews were forbidden to be associated in any way Jos 23:7 1Ki 11:2 The
practice of idolatry was the characteristic of these nations, and hence the
word came to designate idolaters Ps 106:47 Jer 46:28 La 1:3 Isa 36:18 the
wicked Ps 9:5,15,17
2. The corresponding Greek word in the New Testament,
_ethne_, has similar shades of meaning. In Ac 22:21 Ga 3:14 it denotes the
people of the earth generally; and in Mt 6:7 an idolater. In modern usage the
word denotes all nations that are strangers to revealed religion.
1. Definitions. The phrase "heaven and earth"
is used to indicate the whole universe Ge 1:1 Jer 23:24 Ac 17:24 According to
the Jewish notion there were three heavens,
a. The firmament, as "fowls of the heaven" Ge
2:19 7:3,23 Ps 8:8 etc., "the eagles of heaven" La 4:19 etc.
b. The starry heavens De 17:3 Jer 8:2 Mt 24:29
c. "The heaven of heavens, "or "the third
heaven" De 10:14 1Ki 8:27 Ps 115:16 148:4 2Co 12:2
2. Meaning of words in the original,
a. The usual Hebrew word for "heavens" is
_shamayim_, a plural form meaning "heights, ""elevations"
Ge 1:1 2:1
b. The Hebrew word _marom_ is also used Ps 68:18 93:4 Ps
102:19 etc. as equivalent to _shamayim_, "high places,
""heights."
c. Heb. galgal, literally a "wheel, "is
rendered "heaven" in Ps 77:18 (R.V., "whirlwind").
d. Heb. shahak,
rendered "sky" De 33:26 Job 37:18 Ps 18:11 plural "clouds"
Job 35:5 36:28 Ps 68:34 marg. "heavens", means probably the
firmament.
e. Heb. rakia is closely connected with (d), and is
rendered "firmamentum" in the Vulgate, whence our
"firmament" Ge 1:6 De 33:26 etc., regarded as a solid expanse.
3. Metaphorical meaning of term. Isa 14:13,14
a. "doors of heaven" Ps 78:23
b. heaven "shut" 1Ki 8:35
c. "opened" Eze 1:1 (see) 1Ch 21:16
4. Spiritual meaning. The place of the everlasting
blessedness of the righteous; the abode of departed spirits.
a. Christ calls it his "Father's house" Joh
14:2
b. It is called "paradise" Lu 23:43 2Co 12:4 Re
2:7
c. "The heavenly Jerusalem" Ga 4:26 Heb 12:22
Re 3:12
d. The "kingdom of heaven" Mt 25:1 Jas 2:5
e. The "eternal kingdom" 2Pe 1:11
f. The "eternal inheritance" 1Pe 1:4 Heb 9:15
g. The "better country" Heb 11:14,16
h. The blessed are said to "sit down with Abraham,
Isaac, and Jacob, "and to be "in Abraham's bosom" Lu 16:22 Mt
8:11 to "reign with Christ" 2Ti 2:12 and to enjoy "rest"
Heb 4:10,11
5. In heaven the blessedness of the righteous consists
in:
a. the possession of "life everlasting,
""an eternal weight of glory" 2Co 4:17
b. an exemption from all sufferings for ever,
c. a deliverance from all evils 2Co 5:1,2
d. and from the society of the wicked 2Ti 4:18
e. bliss without termination, the "fulness of
joy" for ever Lu 20:36 2Co 4:16,18 1Pe 1:4 5:10 1Jo 3:2 The believer's
heaven is not only a state of everlasting blessedness, but also a
"place", a place "prepared" for them Joh 14:2
Heb. terumah, Ex 29:27 means simply an offering, a
present, including all the offerings made by the Israelites as a present. This
Hebrew word is frequently employed. Some of the rabbis attach to the word the
meaning of elevation, and refer it to the heave offering, which consisted in
presenting the offering by a motion up and down, distinguished from the wave
offering, which consisted in a repeated movement in a horizontal direction, a
"wave offering to the Lord as ruler of earth, a heave offering to the Lord
as ruler of heaven." The right shoulder, which fell to the priests in
presenting thank offerings, was called the heave shoulder Le 7:34 Nu 6:20 The
first fruits offered in harvest-time Nu 15:20,21 were heave offerings.
Passing over.
1. Son of Beriah and grandson of Asher Ge 46:17 1Ch
7:31,32
2. The Kenite Jud 4:11,17 5:24 a descendant of Hobab. His
wife Jael received Sisera (q.v.) into her tent and then killed him.
3. 1Ch 4:18
4. A Benjamite 1Ch 8:17
5. A Gadite 1Ch 5:13
See EBER
A name applied to the Israelites in Scripture only by one
who is a foreigner Ge 39:14,17 41:12 etc., or by the Israelites when they speak
of themselves to foreigners Ge 40:15 Ex 1:19 or when spoken of an contrasted
with other peoples Ge 43:32 Ex 1:3,7,15 De 15:12 In the New Testament there is the
same contrast between Hebrews and foreigners Ac 6:1 Php 3:5 Derivation.
1. The name is derived, according to some, from Eber Ge
10:24 the ancestor of Abraham. The Hebrews are "sons of Eber" Ge
10:21
2. Others trace the name of a Hebrew root-word signifying
"to pass over, "and hence regard it as meaning "the man who
passed over, " viz., the Euphrates; or to the Hebrew word meaning
"the region" or "country beyond, "viz., the land of
Chaldea. This latter view is preferred. It is the more probable origin of the
designation given to Abraham coming among the Canaanites as a man from beyond
the Euphrates Ge 14:13
3. A third derivation of the word has been suggested,
viz., that it is from the Hebrew word_'abhar_, "to pass over, "whence
_'ebher_, in the sense of a "sojourner" or "passer through"
as distinct from a "settler" in the land, and thus applies to the
condition of Abraham Heb 11:13
The language of the Hebrew nation, and that in which the
Old Testament is written, with the exception of a few portions in Chaldee. In
the Old Testament it is only spoken of as "Jewish" 2Ki 18:26,28 Isa
36:11,13 2Ch 32:18 This name is first used by the Jews in times subsequent to the
close of the Old Testament. It is one of the class of languages called Semitic,
because they were chiefly spoken among the descendants of Shem. When Abraham
entered Canaan it is obvious that he found the language of its inhabitants
closely allied to his own. Isaiah Isa 19:18 calls it "the language of
Canaan." Whether this language, as seen in the earliest books of the Old
Testament, was the very dialect which Abraham brought with him into Canaan, or
whether it was the common tongue of the Canaanitish nations which he only
adopted, is uncertain; probably the latter opinion is the correct one. For the
thousand years between Moses and the Babylonian exile the Hebrew language
underwent little or no modification. It preserves all through a remarkable
uniformity of structure. From the first it appears in its full maturity of
development. But through intercourse with Damascus, Assyria, and Babylon, from
the time of David, and more particularly from the period of the Exile, it comes
under the influence of the Aramaic idiom, and this is seen in the writings
which date from this period. It was
never spoken in its purity by the Jews after their return from Babylon. They
now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly
became the predominant element in the national language. The Hebrew of the Old
Testament has only about six thousand words, all derived from about five
hundred roots. Hence the same word has sometimes a great variety of meanings.
So long as it was a living language, and for ages after, only the consonants of
the words were written. This also has been a source of difficulty in
interpreting certain words, for the meaning varies according to the vowels
which may be supplied. The Hebrew is one of the oldest languages of which we
have any knowledge. It is essentially identical with the Phoenician language.
See MOABITE STONE The Semitic languages, to which class
the Hebrew and Phoenician belonged, were spoken over a very wide area: in
Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from
the Mediterranean to the borders of Assyria, and from the mountains of Armenia
to the Indian Ocean. The rounded form of the letters, as seen in the Moabite
stone, was probably that in which the ancient Hebrew was written down to the time
of the Exile, when the present square or Chaldean form was adopted.
One whose parents are both Hebrews Php 3:5 2Co 11:22 a
genuine Hebrew.
Ac 6:1 were the Hebrew-speaking Jews, as distinguished
from those who spoke Greek.
See GREEKS
1. Its canonicity. All the results of critical and
historical research to which this epistle has been specially subjected
abundantly vindicate its right to a place in the New Testament canon among the
other inspired books.
2. Its authorship. A considerable variety of opinions on
this subject has at different times been advanced. Some have maintained that
its author was Silas, Paul's companion. Others have attributed it to Clement of
Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos;
but the conclusion which we think is best supported, both from internal and
external evidence, is that Paul was its author. There are, no doubt, many
difficulties in the way of accepting it as Paul's; but we may at least argue
with Calvin that there can be no difficulty in the way of "embracing it
without controversy as one of the apostolical epistles."
3. Date and place of writing. It was in all probability
written at Rome, near the close of Paul's two years' imprisonment Heb 13:19,24
It was certainly written before the destruction of Jerusalem Heb 13:10
4. To whom addressed. Plainly it was intended for Jewish
converts to the faith of the gospel, probably for the church at Jerusalem. The
subscription of this epistle is, of course, without authority. In this case it
is incorrect, for obviously Timothy could not be the bearer of it Heb 13:23
5. Its design was to show the true end and meaning of the
Mosaic system, and its symbolical and transient character. It proves that the
Levitical priesthood was a "shadow" of that of Christ, and that the
legal sacrifices prefigured the great and all-perfect sacrifice he offered for
us. It explains that the gospel was designed, not to modify the law of Moses,
but to supersede and abolish it. Its teaching was fitted, as it was designed,
to check that tendency to apostatize from Christianity and to return to Judaism
which now showed itself among certain Jewish Christians. The supreme authority
and the transcendent glory of the gospel are clearly set forth, and in such a
way as to strengthen and confirm their allegiance to Christ.
6. It consists of two parts:
a. doctrinal He 1:1-10:18
b. and practical He 10:19-13:25 There are found in it
many references to portions of the Old Testament. It may be regarded as a
treatise supplementary to the Epistles to the Romans and Galatians, and as an
inspired commentary on the book of Leviticus.