Chosen, one of David's sons 1Ch 3:6 2Sa 5:15
People-waster, a city assigned to Manasseh Jos 17:11 from
which the Israelites, however, could not expel the Canaanites Jud 1:27 It is
also called Bileam 1Ch 6:70 It was probably the modern Jelamah, a village 2 1/2
miles north of Jenin.
Illustrious, the tenth judge of Israel Jud 12:8-10 He
ruled seven years.
Frequently mentioned Job 6:16 38:29 Ps 147:17 etc.
See CRYSTAL
When the tidings of the disastrous defeat of the
Israelites in the battle against the Philistines near to Mizpeh were carried to
Shiloh, the wife of Phinehas "was near to be delivered. And when she heard
the tidings that the ark of God was taken, and that her father-in-law and her
husband were dead, she bowed herself and travailed" 1Sa 4:19-22 In her
great distress she regarded not "the women that stood by her, "but
named the child that was born "Ichabod" i.e., no glory, saying,
"The glory is departed from Isreal; "and with that word on her lips
she expired.
The capital of ancient Lycaonia. It was first visited by Paul
and Barnabas from Antioch-in-Pisidia during the apostle's first missionary
journey Ac 13:50,51 Here they were persecuted by the Jews, and being driven
from the city, they fled to Lystra. They afterwards returned to Iconium, and
encouraged the church which had been founded there Ac 14:21,22 It was probably
again visited by Paul during his third missionary journey along with Silas Ac
18:23 It is the modern Konieh, at the foot of Mount Taurus, about 120 miles
inland from the Mediterranean.
Snares(?), a city near the west border of Zebulun Jos
19:15 It has been identified with the modern Jeida, in the valley of Kishon.
1. Timely 1Ch 6:21 A Gershonite Levite.
2. Lovely. The son of Zechariah 1Ch 27:21 the ruler of
Manasseh in David's time.
3. Timely. The father of Ahinadab, who was one of
Solomon's purveyors 1Ki 4:14
4. Lovely. A prophet of Judah who wrote the history of
Rehoboam and Abijah 2Ch 12:15 He has been identified with Oded 2Ch 15:1
5. Lovely. The father of Berachiah, and grandfather of
the prophet Zechariah Zec 1:1,7 He returned from Babylon Ne 12:4
1. Heb. aven, "nothingness; ""vanity"
Isa 66:3 41:29 De 32:21 1Ki 16:13 Ps 31:6 Jer 8:19 etc.
2. 'Elil, "a thing of naught" Ps 97:7 Isa 19:3
a word of contempt, used of the gods of Noph Eze 30:13
3. 'Emah, "terror, "in allusion to the hideous
form of idols Jer 50:38
4. Miphletzeth, "a fright; ""horror"
1Ki 15:13 2Ch 15:16
5. Bosheth, "shame; ""shameful thing"
Jer 11:13 Ho 9:10 as characterizing the obscenity of the worship of Baal.
6. Gillulim, also a word of contempt, "dung; ""refuse"
Eze 16:36 20:8 De 29:17 marg.
7. Shikkuts, "filth; ""impurity" Eze
37:23 Na 3:6
8. Semel, "likeness; ""a carved
image" De 4:16
9. Tselem, "a shadow" Da 3:1 1Sa 6:5 as
distinguished from the "likeness, "or the exact counterpart.
10. Temunah, "similitude" De 4:12-19 Here Moses
forbids the several forms of Gentile idolatry.
11. 'Atsab, "a figure; "from the root "to
fashion, ""to labour; " denoting that idols are the result of
man's labour Isa 48:5 Ps 139:24 "wicked way; "literally, as some
translate, "way of an idol".
12. Tsir, "a form; ""shape" Isa 45:16
13. Matztzebah, a "statue" set up Jer 43:13 a
memorial stone like that erected by Jacob Ge 28:18 31:45 35:14,20 by Joshua Jos
4:9 and by Samuel 1Sa 7:12 It is the name given to the statues of Baal 2Ki 3:2
10:27
14. Hammanim, "sun-images." Hamman is a synonym
of Baal, the sun-god of the Phoenicians 2Ch 34:4,7 14:3,5 Isa 17:8
15. Maskith, "device" Le 26:1 Nu 33:52 In Le
26:1 the words "image of stone" (A.V.) denote "a stone or cippus
with the image of an idol, as Baal, Astarte, etc." In Eze 8:12
"chambers of imagery" (maskith), are "chambers of which the
walls are painted with the figures of idols; "Eze 8:10-11
16. Pesel, "a graven" or "carved
image" Isa 44:10-20 It denotes also a figure cast in metal De 7:25 27:15
Isa 40:19 44:10
17. Massekah, "a molten image" De 9:12 Jud
17:3,4
18. Teraphim, pl., "images, "family gods
(penates) worshipped by Abram's kindred Jos 24:14 Put by Michal in David's bed
Jud 17:5 18:14,17,18,20 1Sa 19:13 "Nothing can be more instructive and
significant than this multiplicity and variety of words designating the
instruments and inventions of idolatry."
Image-worship or divine honour paid to any created
object. Paul describes the origin of idolatry in Ro 1:21-25 men forsook God,
and sank into ignorance and moral corruption Ro 1:28 The forms of idolatry are,
1. Fetishism, or the worship of trees, rivers, hills,
stones, etc.
2. Nature worship, the worship of the sun, moon, and
stars, as the supposed powers of nature.
3. Hero worship, the worship of deceased ancestors, or of
heroes.
In Scripture, idolatry is regarded as of heathen origin,
and as being imported among the Hebrews through contact with heathen nations.
The first allusion to idolatry is in the account of Rachel stealing her
father's teraphim Ge 31:19 which were the relics of the worship of other gods
by Laban's progenitors "on the other side of the river in old time"
Jos 24:2 During their long residence in Egypt the Hebrews fell into idolatry,
and it was long before they were delivered from it Jos 24:14 Eze 20:7 Many a
token of God's displeasure fell upon them because of this sin. The idolatry
learned in Egypt was probably rooted out from among the people during the forty
years' wanderings; but when the Jews entered Palestine, they came into contact
with the monuments and associations of the idolatry of the old Canaanitish
races, and showed a constant tendency to depart from the living God and follow
the idolatrous practices of those heathen nations. It was their great national
sin, which was only effectually rebuked by the Babylonian exile. That exile
finally purified the Jews of all idolatrous tendencies. The first and second
commandments are directed against idolatry of every form. Individuals and communities were equally
amenable to the rigorous code. The individual offender was devoted to
destruction Ex 22:20 His nearest relatives were not only bound to denounce him
and deliver him up to punishment De 13:2-10 but their hands were to strike the
first blow when, on the evidence of two witnesses at least, he was stoned De
17:2-7 To attempt to seduce others to false worship was a crime of equal
enormity De 13:6-10 An idolatrous
nation shared the same fate. No facts
are more strongly declared in the Old Testament than that the extermination of
the Canaanites was the punishment of their idolatry Ex 34:15,16 De 7:1 De 12:29-31
20:17 and that the calamities of the Israelites were due to the same cause Jer
2:17 "A city guilty of idolatry was looked upon as a cancer in the state;
it was considered to be in rebellion, and treated according to the laws of war.
Its inhabitants and all their cattle were put to death." Jehovah was the
theocratic King of Israel, the civil Head of the commonwealth, and therefore to
an Israelite idolatry was a state offence 1Sa 15:23 high treason. On taking possession of the land, the Jews
were commanded to destroy all traces of every kind of the existing idolatry of
the Canaanites Ex 23:24,32 Ex 34:13 De 7:5,25 De 12:1-3 In the New Testament
the term idolatry is used to designate covetousness Mt 6:24 Lu 16:13 Col 3:5
Eph 5:5
The Greek form of Edom Isa 34:5,6 Eze 35:15 36:5 but in
R.V. "Edom".
See EDOM
Avengers.
1. Nu 13:7 one of the spies of the tribe of Issachar.
2. Son of Nathan of Zobah, and one of David's warriors
2Sa 23:36
3. 1Ch 3:22
Ruins.
1. A city in the south of Judah Jos 15:29
2. One of the stations of the Israelites in the
wilderness Nu 33:45
Ruins of Abarim, the forty-seventh station of the
Israelites in the wilderness, "in the border of Moab" Nu 33:44
A ruin, a city of Naphtali, captured by Ben-hadad of
Syria at the instance of Asa 1Ki 15:20 and afterwards by Tiglath-pileser of
Assyria 2Ki 15:29 in the reign of Pekah; now el-Khiam.
An Ahohite, one of David's chief warriors 1Ch 11:29
called also Zalmon 2Sa 23:28
A country to the north-west of Macedonia, on the eastern
shores of the Adriatic, now almost wholly comprehended in Dalmatia, a name
formerly given to the southern part of Illyricum 2Ti 4:10 It was traversed by
Paul in his third missionary journey Ro 15:19 It was the farthest district he
had reached in preaching the gospel of Christ. This reference to Illyricum is
in harmony with Ac 20:2 inasmuch as the apostle's journey over the parts of
Macedonia would bring him to the borders of Illyricum.
Only in the phrase "chambers of his imagery"
Eze 8:12
See CHAMBER
Replenisher, the father of Micaiah the prophet 2Ch 18:7,8
God with us. In the Old Testament it occurs only in Isa
7:14 8:8 Most Christian interpreters have regarded these words as directly and
exclusively a prophecy of our Saviour, an interpretation borne out by the words
of the evangelist Matthew Mt 1:23
Talkative.
1. The head of the sixteenth priestly order 1Ch 24:14
2. Jer 20:1
3. Ezr 2:37 Ne 7:40
4. Ezr 2:59 Ne 7:61
5. The father of Zadok Ne 3:29
Perpetuity of existence. The doctrine of immortality is
taught in the Old Testament. It is plainly implied in the writings of Moses Ge
5:22,24 25:8 37:35 47:9 49:29 Heb 11:13-16 Ex 3:6 Mt 22:23 It is more clearly
and fully taught in the later books Isa 14:9 Ps 17:15 49:15 73:24 It was thus a
doctrine obviously well known to the Jews. With the full revelation of the
gospel this doctrine was "brought to light" 2Ti 1:10 1Co 15:1ff. 2Co
5:1-6 1Th 4:13-18
Is used to designate any action or word or thing as
reckoned to a person. Thus in doctrinal language
1. the sin of Adam is imputed to all his descendants,
i.e., it is reckoned as theirs, and they are dealt with therefore as guilty;
See FALL OF MAN 24304
2. the righteousness of Christ is imputed to them that
believe in him, or so attributed to them as to be considered their own; and
3. our sins are imputed to Christ, i.e., he assumed our
"law-place, "undertook to answer the demands of justice for our sins.
In all these cases the nature of imputation is the same Ro 5:12-19 comp. Phm
1:18,19
That act of grace whereby Christ took our human nature
into union with his Divine Person, became man. Christ is both God and man. Human
attributes and actions are predicated of him, and he of whom they are
predicated is God. A Divine Person was united to a human nature Ac 20:28 Ro
8:32 1Co 2:8 Heb 2:11-14 1Ti 3:16 Ga 4:4 etc. The union is hypostatical, i.e.,
is personal; the two natures are not mixed or confounded, and it is perpetual.
A fragrant composition prepared by the "art of the
apothecary." It consisted of four ingredients "beaten small" Ex
30:34-36 That which was not thus prepared was called "strange
incense" Ex 30:9 It was offered along with every meat-offering; and
besides was daily offered on the golden altar in the holy place, and on the
great day of atonement was burnt by the high priest in the holy of holies Ex
30:7,8 It was the symbol of prayer Ps 141:1,2 Re 5:8 8:3,4
Occurs only in Es 1:1 8:9 where the extent of the
dominion of the Persian king is described. The country so designated here is
not the peninsula of Hindustan, but the country surrounding the Indus, the
Punjab. The people and the products of India were well known to the Jews, who
seem to have carried on an active trade with that country Eze 27:15,24
The Hebrew word so rendered means simply a round vessel
or cup for containing ink, which was generally worn by writers in the girdle
Eze 9:2,3,11 The word "inkhorn" was used by the translators, because
in former times in this country horns were used for containing ink.
In the modern sense, unknown in the East. The khans or
caravanserais, which correspond to the European inn, are not alluded to in the
Old Testament. The "inn" mentioned in Ex 4:24 was just the
halting-place of the caravan. In later times khans were erected for the
accommodation of travellers. In Lu 2:7 the word there so rendered denotes a place
for loosing the beasts of their burdens. It is rendered
"guest-chamber" in Mr 14:14 Lu 22:11 In Lu 10:34 the word so rendered
is different. That inn had an "inn-keeper, "who attended to the wants
of travellers.
That extraordinary or supernatural divine influence
vouchsafed to those who wrote the Holy Scriptures, rendering their writings
infallible. "All scripture is given by inspiration of God" (R.V.,
"Every scripture inspired of God"), 2Ti 3:16 This is true of all the
"sacred writings, "not in the sense of their being works of genius or
of supernatural insight, but as "theopneustic, "i.e., "breathed
into by God" in such a sense that the writers were supernaturally guided
to express exactly what God intended them to express as a revelation of his
mind and will. The testimony of the sacred writers themselves abundantly
demonstrates this truth; and if they are infallible as teachers of doctrine,
then the doctrine of plenary inspiration must be accepted. There are no errors
in the Bible as it came from God, none have been proved to exist. Difficulties
and phenomena we cannot explain are not errors. All these books of the Old and
New Testaments are inspired. We do not say that they contain, but that they
are, the Word of God. The gift of inspiration rendered the writers the organs
of God, for the infallible communication of his mind and will, in the very
manner and words in which it was originally given. As to the nature of
inspiration we have no information. This only we know, it rendered the
writtings infallible. They were all equally inspired, and are all equally
infallible. The inspiration of the sacred writtings did not change the
character of the writers. They retained all their individual peculiarities as
thinkers or writers.
See BIBLE See WORD OF GOD
Christ's priestly office consists of these two parts,
1. the offering up of himself as a sacrifice, and
2. making continual intercession for us. When on earth he
made intercession for his people Lu 23:34 Joh 17:20 Heb 5:7 but now he
exercises this function of his priesthood in heaven, where he is said to appear
in the presence of God for us Heb 9:12,24 His advocacy with the Father for his
people rests on the basis of his own all-perfect sacrifice. Thus he pleads for
and obtains the fulfilment of all the promises of the everlasting covenant 1Jo
2:1 Joh 17:24 Heb 7:25 He can be "touched with the feeling of our
infirmities, "and is both a merciful and a faithful high priest Heb
2:17,18 4:15,16 This intercession is an essential part of his mediatorial work.
Through him we have "access" to the Father Joh 14:6 Eph 2:18 3:12
"The communion of his people with the Father will ever be sustained
through him as mediatorial Priest" Ps 110:4 Re 7:17
Ro 8:26,27 Joh 14:26 "Christ is a royal Priest Zec 6:13
From the same throne, as King, he dispenses his Spirit to all the objects of
his care, while as Priest he intercedes for them. The Spirit acts for him,
taking only of his things. They both act with one consent, Christ as principal,
the Spirit as his agent. Christ
intercedes for us, without us, as our advocate in heaven, according to the
provisions of the everlasting covenant. The Holy Spirit works upon our minds
and hearts, enlightening and quickening, and thus determining our desires
'according to the will of God, 'as our advocate within us. The work of the one
is complementary to that of the other, and together they form a complete
whole.", Hodge's Outlines of Theology.
Set free by Jehovah, a chief of the tribe of Benjamin 1Ch
8:25
Citizen; wakeful.
1. A Tekoite, one of David's thirty warriors 2Sa 23:26
2. An Ithrite, also one of David's heroes 2Sa 23:38
3. A Jairite and priest, a royal chaplain 2Sa 20:26 or
confidential adviser (comp.) 2Sa 8:18 1Ch 18:17
Runner; wild ass, one of the antediluvian patriarchs, the
father of Mehujael Ge 4:18 and grandson of Cain.
Citizen, chief of an Edomite tribe in Mount Seir Ge 36:43
According to some MSS., meaning "city of
destruction." Other MSS. read _'Irhahares_; rendered "city of the
sun", Isa 19:18 where alone the word occurs. This name may probably refer
to Heliopolis. The prophecy here points to a time when the Jews would so
increase in number there as that the city would fall under their influence.
This might be in the time of the Ptolemies.
See ON
1. Tubal-Cain is the first-mentioned worker in iron Ge
4:22
2. The Egyptians wrought it at Sinai before the Exodus.
3. David prepared it in great abundance for the temple
1Ch 22:3: 29:7
4. The merchants of Dan and Javan brought it to the
market of Tyre Eze 27:19
5. Various instruments are mentioned as made of iron De
27:5 19:5 Jos 17:16,18 1Sa 17:7 2Sa 12:31 2Ki 6:5,6 1Ch 22:3 Isa 10:34
6. Figuratively, a yoke of iron De 28:48 denotes hard
service;
7. A rod of iron Ps 2:9 a stern government
8. A pillar of iron Jer 1:18 a strong support
9. A furnace of iron De 4:20 severe labour
10. A bar of iron Job 40:18 strength
11. Fetters of iron Ps 107:10 affliction
12. Giving silver for iron Isa 60:17 prosperity.
As streams were few in Palestine, water was generally
stored up in winter in reservoirs, and distributed through gardens in numerous
rills, which could easily be turned or diverted by the foot De 11:10 For
purposes of irrigation, water was raised from streams or pools by water-wheels,
or by a shaduf, commonly used on the banks of the Nile to the present day.
Laughter.
1. Israel, or the kingdom of the ten tribes Am 7:9,16
2. The only son of Abraham by Sarah. He was the longest
lived of the three patriarchs Ge 21:1-3 He was circumcised when eight days old
Ge 21:4-7; and when he was probably two years old a great feast was held in
connection with his being weaned. The next memorable event in his life is that
connected with the command of God given to Abraham to offer him up as a
sacrifice on a mountain in the land of Moriah Ge 22:1ff. See ABRAHAM 23054 When
he was forty years of age Rebekah was chosen for his wife Ge 24:1ff. After the
death and burial of his father he took up his residence at Beer-lahai-roi Ge
25:7-11 where his two sons, Esau and Jacob, were born Ge 25:21-26 the former of
whom seems to have been his favourite son Ge 25:27,28. In consequence of a
famine Ge 26:1 Isaac went to Gerar, where he practised deception as to his
relation to Rebekah, imitating the conduct of his father in Egypt Ge 12:12-20
and in Gerar Ge 20:2 The Philistine king rebuked him for his
prevarication. After sojourning for
some time in the land of the Philistines, he returned to Beersheba, where God
gave him fresh assurance of covenant blessing, and where Abimelech entered into
a covenant of peace with him. The next chief event in his life was the blessing
of his sons Ge 27:1 He died at Mamre, "being old and full of days" Ge
35:27-29 one hundred and eighty years old, and was buried in the cave of
Machpelah. In the New Testament reference is made to his having been
"offered up" by his father Heb 11:17 Jas 2:21 and to his blessing his
sons Heb 11:20 As the child of promise, he is contrasted with Ishmael Ro 9:7,10
Ga 4:28 Heb 11:18 Isaac is "at once a counterpart of his father in simple
devoutness and purity of life, and a contrast in his passive weakness of
character, which in part, at least, may have sprung from his relations to his
mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no
competitor, and grew up in the shade of Sarah's tent, moulded into feminine
softness by habitual submission to her strong, loving will." His life was
so quiet and uneventful that it was spent "within the circle of a few
miles; so guileless that he let Jacob overreach him rather than disbelieve his
assurance; so tender that his mother's death was the poignant sorrow of years;
so patient and gentle that peace with his neighbours was dearer than even such
a coveted possession as a well of living water dug by his own men; so grandly
obedient that he put his life at his father's disposal; so firm in his reliance
on God that his greatest concern through life was to honour the divine promise
given to his race.", Geikie's Hours, etc.
(Heb. Yesh'yahu, i.e., "the salvation of
Jehovah").
1. The son of Amoz Isa 1:1 2:1 who was apparently a man of
humble rank. His wife was called "the prophetess" Isa 8:3 either
because she was endowed with the prophetic gift, like Deborah Jud 4:4 and
Huldah 2Ki 22:14-20 or simply because she was the wife of "the
prophet" Isa 38:1 He had two sons, who bore symbolical names. He exercised
the functions of his office during the reigns of Uzziah (or Azariah), Jotham,
Ahaz, and Hezekiah Isa 1:1 Uzziah reigned fifty-two years (B.C. 810-759) and
Isaiah must have begun his career a few years before Uzziah's death, probably
B.C. 762 He lived till the fourteenth year of Hezekiah, and in all likelihood
outlived that monarch (who died B.C. 698) and may have been contemporary for
some years with Manasseh. Thus Isaiah may have prophesied for the long period
of at least sixty-four years. His first call to the prophetical office is not
recorded. A second call came to him "in the year that King Uzziah
died" Isa 6:1 He exercised his ministry in a spirit of uncompromising
firmness and boldness in regard to all that bore on the interests of religion.
He conceals nothing and keeps nothing back from fear of man. He was also noted
for his spirituality and for his deep-toned reverence toward "the holy One
of Israel." In early youth Isaiah must have been moved by the invasion of
Israel by the Assyrian monarch Pul (q.v.), 2Ki 15:19 and again, twenty years
later, when he had already entered on his office, by the invasion of
Tiglath-pileser and his career of conquest.
Ahaz, king of Judah, at this crisis refused to co-operate with the kings
of Israel and Syria in opposition to the Assyrians, and was on that account
attacked and defeated by Rezin of Damascus and Pekah of Samaria 2Ki 16:5 2Ch
28:5,6 Ahaz, thus humbled, sided with Assyria, and sought the aid of
Tiglath-pileser against Israel and Syria. The consequence was that Rezin and
Pekah were conquered and many of the people carried captive to Assyria 2Ki
15:29 16:9 1Ch 5:26 Soon after this Shalmaneser determined wholly to subdue the
kingdom of Israel. Samaria was taken and destroyed (B.C. 722) So long as Ahaz
reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his
accession to the throne, Hezekiah (B.C. 726) who "rebelled against the
king of Assyria" 2Ki 18:7 in which he was encouraged by Isaiah, who
exhorted the people to place all their dependence on Jehovah Isa 10:24 37:6
entered into an alliance with the king of Egypt Isa 30:2-4 This led the king of
Assyria to threaten the king of Judah, and at length to invade the land.
Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced
to despair, and submitted to the Assyrians 2Ki 18:14-16 But after a brief
interval war broke out again, and again Sennacherib (q.v.) led an army into
Palestine, one detachment of which threatened Jerusalem Isa 36:2-22 37:8 Isaiah
on that occasion encouraged Hezekiah to resist the Assyrians Isa 37:1-7
whereupon Sennacherib sent a threatening letter to Hezekiah, which he
"spread before the Lord" Isa 37:14 The judgement of God now fell on
the Assyrian host. "Like Xerxes in Greece, Sennacherib never recovered
from the shock of the disaster in Judah. He made no more expeditions against
either Southern Palestine or Egypt." The remaining years of Hezekiah's
reign were peaceful 2Ch 32:23,27-29 Isaiah probably lived to its close, and possibly
into the reign of Manasseh, but the time and manner of his death are
unknown. There is a tradition that he
suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).
2. One of the heads of the singers in the time of David
1Ch 25:3,15 "Jeshaiah".
3. A Levite 1Ch 26:25
4. Ezr 8:7
5. Ne 11:7
Consists of prophecies delivered Isa 1:1
1. In the reign of Uzziah (1-5)
2. Of Jotham (6)
3. Ahaz (7:1-14:28)
4. the first half of Hezekiah's reign (14:28-35)
5. the second half of Hezekiah's reign (36-66). Thus,
counting from the fourth year before Uzziah's death (B.C. 762) to the last year of Hezekiah (B.C. 698)
Isaiah's ministry extended over a period of sixty-four years. He may, however,
have survived Hezekiah, and may have perished in the way indicated above. The
book, as a whole, has been divided into three main parts:
1. The first thirty-five chapters, almost wholly
prophetic, Israel's enemy Assyria, present the Messiah as a mighty Ruler and
King.
2. Four chapters are historical (36-39) relating to the
times of Hezekiah.
3. Prophetical (40-66)
Israel's enemy Babylon, describing the Messiah as a
suffering victim, meek and lowly. The genuineness of the section (Isa 40-66)
has been keenly opposed by able critics. They assert that it must be the
production of a deutero-Isaiah, who lived toward the close of the Babylonian
captivity. This theory was originated by Koppe, a German writer at the close of
the last century. There are other portions of the book also (e.g., ch. 13-24) and certain verses in ch. 14 and 21
which they attribute to some other prophet than Isaiah. Thus they say that some
five or seven, or even more, unknown prophets had a hand in the production of
this book. The considerations which have led to such a result are various:
1. They cannot, as some say, conceive it possible that
Isaiah, living in B.C. 700 could foretell the appearance and the exploits of a
prince called Cyrus, who would set the Jews free from captivity one hundred and
seventy years after.
2. It is alleged that the prophet takes the time of the
Captivity as his standpoint, and speaks of it as then present; and
3. that there is such a difference between the style and language
of the closing section (40-66) and those of the preceding chapters as to
necessitate a different authorship, and lead to the conclusion that there were
at least two Isaiahs. But even granting the fact of a great diversity of style
and language, this will not necessitate the conclusion attempted to be drawn
from it. The diversity of subjects treated of and the peculiarities of the
prophet's position at the time the prophecies were uttered will sufficiently
account for this. The arguments in favour of the unity of the book are quite
conclusive. When the LXX. version was made (about B.C. 250) the entire contents
of the book were ascribed to Isaiah, the son of Amoz. It is not called in
question, moreover, that in the time of our Lord the book existed in the form
in which we now have it. Many prophecies in the disputed portions are quoted in
the New Testament as the words of Isaiah Mt 3:3 Lu 3:4-6 4:16-41 Joh 12:38 Ac
8:28 Ro 10:16-21 Universal and persistent tradition has ascribed the whole book
to one author. Besides this, the internal evidence, the similarity in the
language and style, in the thoughts and images and rhetorical ornaments, all
points to the same conclusion; and its local colouring and allusions show that
it is obviously of Palestinian origin. The theory therefore of a double
authorship of the book, much less of a manifold authorship, cannot be
maintained. The book, with all the diversity of its contents, is one, and is,
we believe, the production of the great prophet whose name it bears.
Spy, the daughter of Haran and sister of Milcah and Lot
Ge 11:29,31
See JUDAS
Leaving, one of Abraham's sons by Keturah Ge 25:2
My seat at Nob, one of the Rephaim, whose spear was three
hundred shekels in weight. He was slain by Abishai 2Sa 21:16,17
Man of shame or humiliation, the youngest of Saul's four
sons, and the only one who survived him 2Sa 2:1-4:12 His name was originally
Eshbaal 1Ch 8:33 9:39 He was about forty years of age when his father and three
brothers fell at the battle of Gilboa. Through the influence of Abner, Saul's
cousin, he was acknowledged as successor to the throne of Saul, and ruled over
all Israel, except the tribe of Judah (over whom David was king), for two
years, having Mahanaim, on the east of Jordan, as his capital 2Sa 2:9 After a
troubled and uncertain reign he was murdered by his guard, who stabbed him
while he was asleep on his couch at mid-day 2Sa 4:5-7 and having cut off his
head, presented it to David, who sternly rebuked them for this cold-blooded
murder, and ordered them to be immediately executed 2Sa 4:9-12
My husband, a symbolical name used in Ho 2:16
See BAALI
God hears.
1. Abraham's eldest son, by Hagar the concubine Ge 16:15
17:23 He was born at Mamre, when Abraham was eighty-six years of age, eleven
years after his arrival in Canaan Ge 16:3 21:5 At the age of thirteen he was
circumcised Ge 17:25 He grew up a true child of the desert, wild and wayward.
On the occasion of the weaning of Isaac his rude and wayward spirit broke out
in expressions of insult and mockery Ge 21:9,10 and Sarah, discovering this,
said to Abraham, "Expel this slave and her son." Influenced by a
divine admonition, Abraham dismissed Hagar and her son with no more than a skin
of water and some bread. The narrative describing this act is one of the most
beautiful and touching incidents of patriarchal life Ge 21:14-16 See HAGAR
24583 Ishmael settled in the land of Paran, a region lying between Canaan and
the mountains of Sinai; and "God was with him, and he became a great
archer" Ge 21:9-21 He became a great desert chief, but of his history
little is recorded. He was about ninety years of age when his father Abraham
died, in connection with whose burial he once more for a moment reappears. On
this occasion the two brothers met after being long separated. "Isaac with
his hundreds of household slaves, Ishmael with his troops of wild retainers and
half-savage allies, in all the state of a Bedouin prince, gathered before the
cave of Machpelah, in the midst of the men of Heth, to pay the last duties to
the 'father of the faithful, 'would make a notable subject for an artist"
Ge 25:9 Of the after events of his life but little is known. He died at the age
of one hundred and thirty-seven years, but where and when are unknown Ge 25:17
He had twelve sons, who became the founders of so many Arab tribes or colonies,
the Ishmaelites, who spread over the wide desert spaces of Northern Arabia from
the Red Sea to the Euphrates Ge 37:25,27,28 39:1 "their hand against every
man, and every man's hand against them."
2. The son of Nethaniah, "of the seed royal"
Jer 40:8,15 He plotted against Gedaliah, and treacherously put him and others
to death. He carried off many captives, "and departed to go over to the
Ammonites."
Heard by Jehovah.
1. A Gibeonite who joined David at Ziklag, "a hero
among the thirty and over the thirty" 1Ch 12:4
2. Son of Obadiah, and viceroy of Zebulun under David and
Solomon 1Ch 27:19
Ge 37:28 39:1 (A.V.) should be "Ishmaelites,
"as in the Revised Version.
Man of Tob, one of the small Syrian kingdoms which
together constituted Aram 2Sa 10:6,8
(Heb. 'i, "dry land, "as opposed to water)
occurs in its usual signification Isa 42:4,10,12,15 comp. Jer 47:4 but more
frequently simply denotes a maritime region or sea-coast Isa 20:6 R.V.,
"coastland; "Isa 23:2,6 Jer 2:10 Eze 27:6,7 The shores of the
Mediterranean are called the "islands of the sea" Isa 11:11 or the
"isles of the Gentiles" Ge 10:5 and sometimes simply
"isles" Ps 72:10 Eze 26:15,18 27:3,35 Da 11:18
See CHITTIM
The name conferred on Jacob after the great
prayer-struggle at Peniel Ge 32:28 because "as a prince he had power with
God and prevailed."
See JACOB This is the common name given to Jacob's
descendants. The whole people of the
twelve tribes are called "Israelites, "the "children of
Israel" Jos 3:17 7:25 Jud 8:27 Jer 3:21 and the "house of
Israel" Ex 16:31 40:38 This name Israel is sometimes used emphatically for
the true Israel Ps 73:1 Isa 45:17 49:3 Joh 1:47 Ro 9:6 11:26 After the death of
Saul the ten tribes arrogated to themselves this name, as if they were the
whole nation 2Sa 2:9,10,17,28 3:10,17 2Sa 19:40-43 and the kings of the ten
tribes were called "kings of Israel, "while the kings of the two
tribes were called "kings of Judah." After the Exile the name Israel
was assumed as designating the entire nation.
(B.C. 975-B.C. 722) Soon after the death of Solomon,
Ahijah's prophecy 1Ki 11:31-35 was fulfilled, and the kingdom was rent in
twain. Rehoboam, the son and successor of Solomon, was scarcely seated on his
throne when the old jealousies between Judah and the other tribes broke out
anew, and Jeroboam was sent for from Egypt by the malcontents 1Ki 12:2,3
Rehoboam insolently refused to lighten the burdensome taxation and services
which his father had imposed on his subjects 1Ki 12:4 and the rebellion became
complete. Ephraim and all Israel raised
the old cry, "Every man to his tents, O Israel" 2Sa 20:1 Rehoboam fled
to Jerusalem 1Ki 12:1-18 2Ch 10:1ff. and Jeroboam was proclaimed king over all
Israel at Shechem, Judah and Benjamin remaining faithful to Solomon's son. War,
with varying success, was carried on between the two kingdoms for about sixty
years, till Jehoshaphat entered into an alliance with the house of Ahab. Extent of the kingdom. In the time of
Solomon the area of Palestine, excluding the Phoenician territories on the
shore of the Mediterranean, did not much exceed 13,000 square miles. The
kingdom of Israel comprehended about 9,375 square miles. Shechem was the first
capital of this kingdom 1Ki 12:25 afterwards Tirza 1Ki 14:17 Samaria was
subsequently chosen as the capital 1Ki 16:24 and continued to be so till the
destruction of the kingdom by the Assyrians 2Ki 17:5 During the siege of
Samaria (which lasted for three years) by the Assyrians, Shalmaneser died and
was succeeded by Sargon, who himself thus records the capture of that city:
"Samaria I looked at, I captured; 27,280 men who dwelt in it I carried
away" 2Ki 17:6 into Assyria. Thus after a duration of two hundred and
fifty-three years the kingdom of the ten tribes came to an end. They were scattered throughout the East.
See CAPTIVITY See EXILE
"Judah held its ground against Assyria for yet one hundred
and twenty-three years, and became the rallying-point of the dispersed of every
tribe, and eventually gave its name to the whole race. Those of the people who
in the last struggle escaped into the territories of Judah or other
neighbouring countries naturally looked to Judah as the head and home of their
race. And when Judah itself was carried off to Babylon, many of the exiled
Israelites joined them from Assyria, and swelled that immense population which
made Babylonia a second Palestine." After the deportation of the ten
tribes, the deserted land was colonized by various eastern tribes, whom the
king of Assyria sent thither Ezr 4:2,10 2Ki 17:24-29
See KINGS 25190 In contrast with the kingdom of Judah is
that of Israel.
1. "There was no fixed capital and no religious
centre.
2. The army was often insubordinate.
3. The succession was constantly interrupted, so that out
of nineteen kings there were no less than nine dynasties, each ushered in by a
revolution.
4. The authorized priests left the kingdom in a body, and
the priesthood established by Jeroboam had no divine sanction and no promise;
it was corrupt at its very source." (Maclean's O. T. Hist.)
Hired Ge 30:18 "God hath given me, "said Leah,
"my hire (Heb. sekhari) and she called his name Issachar." He was
Jacob's ninth son, and was born in Padan-aram comp. Ge 28:2 He had four sons at
the going down into Egypt Ge 46:13 Nu 26:23,25 Issachar, Tribe of, during the
journey through the wilderness, along with Judah and Zebulun Nu 2:5 marched on
the east of the tabernacle. This tribe contained 54,400 fighting men when the
census was taken at Sinai. After the entrance into the Promised Land, this
tribe was one of the six which stood on Gerizim during the ceremony of the
blessing and cursing De 27:12 The allotment of Issachar is described in Jos
19:17-23 It included the plain of Esdraelon(=Jezreel), which was and still is
the richest portion of Palestine De 33:18,19 1Ch 12:40 The prophetic blessing
pronounced by Jacob on Issachar corresponds with that of Moses Ge 49:14,15
comp. De 33:18,19
Name of the Roman cohort to which Cornelius belonged Ac
10:1 so called probably because it consisted of men recruited in Italy.
Ac 18:2 27:1,6 Heb 13:24 like most geographical names,
was differently used at different periods of history. As the power of Rome
advanced, nations were successively conquered and added to it till it came to
designate the whole country to the south of the Alps. There was constant
intercourse between Palestine and Italy in the time of the Romans.
Palm isle, the fourth and youngest son of Aaron 1Ch 6:3
He was consecrated to the priesthood along with his brothers Ex 6:23 and after
the death of Nadab and Abihu, he and Eleazar alone discharged the functions of
that office Le 10:6,12 Nu 3:4 He and his family occupied the position of common
priest till the high priesthood passed into his family in the person of Eli 1Ki
2:27 the reasons for which are not recorded.
See ZADOK
Two of David's warriors so designated 2Sa 23:38 1Ch 11:40
Near; timely; or, with the Lord.
1. A Benjamite, one of David's thirty heroes 2Sa 23:29
2. A native of Gath, a Philistine, who had apparently the
command of the six hundred heroes who formed David's band during his wanderings
2Sa 15:19-22 comp. 1Sa 23:13 27:2 30:9,10 He is afterwards with David at
Mahanaim, holding in the army equal rank with Joab and Abishai 2Sa 18:2,5,12 He
then passes from view.
A district in the north-east of Palestine, forming, along
with the adjacent territory of Trachonitis, the tetrarchy of Philip Lu 3:1 The
present Jedur comprehends the chief part of Ituraea. It is bounded on the east
by Trachonitis, on the south by Gaulanitis, on the west by Hermon, and on the
north by the plain of Damascus.
Overturning, a city of the Assyrians, whence colonists
were brought to Samaria 2Ki 18:34 19:13 It lay on the Euphrates, between
Sepharvaim and Henah, and is supposed by some to have been the Ahava of Ezra
Ezr 8:15
(Heb. pl. shenhabbim, the "tusks of elephants")
was early used in decorations by the Egyptians, and a great trade in it was
carried on by the Assyrians Eze 27:6 Re 18:12 It was used by the Phoenicians to
ornament the box-wood rowing-benches of their galleys, and Hiram's skilled
workmen made Solomon's throne of ivory 1Ki 10:18 It was brought by the caravans
of Dedan Isa 21:13 and from the East Indies by the navy of Tarshish 1Ki 10:22
Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved.
The word _habbim_ is derived from the Sanscrit _ibhas_, meaning "elephant,
"preceded by the Hebrew article (ha); and hence it is argued that Ophir,
from which it and the other articles mentioned in 1Ki 10:22 were brought, was
in India.
Oil, one of the sons of Kohath, and grandson of Levi Ex
6:18,21 Nu 16:1
The designation of one of David's officers 1Ch 27:8