A little wing, Mt 4:5 Lu 4:9 On the southern side of the
temple court was a range of porches or cloisters forming three arcades. At the
south-eastern corner the roof of this cloister was some 300 feet above the
Kidron valley. The pinnacle, some parapet or wing-like projection, was above
this roof, and hence at a great height, probably 350 feet or more above the
valley.
1Sa 10:5 1Ki 1:40 Isa 5:12 30:29 The Hebrew word halil,
so rendered, means "bored through, "and is the name given to various
kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In Am 6:5 this
word is rendered "instrument of music." This instrument is mentioned
also in the New Testament Mt 11:17 1Co 14:7 It is still used in Palestine, and
is, as in ancient times, made of different materials, as reed, copper, bronze,
etc.
Like a wild ass, a king of Jarmuth, a royal city of the
Canaanites, who was conquered and put to death by Joshua Jos 10:3,23,26
Prince, or summit, a place "in the land of
Ephraim" Jud 12:15 now Fer'on, some 10 miles south-west of Shechem. This
was the home of Abdon the judge.
1. Abdon, the son of Hillel, so called, Jud 12:13,15
2. Benaiah the Ephraimite 2Sa 23:30 one of David's thirty
heroes.
A part, a mountain summit in the land of Moab, in the
territory of Reuben, where Balak offered up sacrifices Nu 21:20 23:14 and from
which Moses viewed the promised land De 3:27 It is probably the modern Jebel
Siaghah.
See NEBO
A district in Asia Minor, to the north of Pamphylia. The
Taurus range of mountains extends through it. Antioch, one of its chief cities,
was twice visited by Paul Ac 13:14 14:21-24
Babylonian, the current, broad-flowing, one of the
"four heads" into which the river which watered the garden of Eden
was divided Ge 2:11 Some identify it with the modern Phasis, others with the
Halys, others the Jorak or Acampis, others the Jaab, the Indus, the Ganges,
etc.
1. A hole in the ground Ex 21:33,34
2. a cistern for water Ge 37:24 Jer 14:3
3. a vault Jer 41:9
4. a grave Ps 30:3
5. It is used as a figure for mischief Ps 9:15
6. is the name given to the unseen place of woe Re 20:1,3
7. The slime-pits in the vale of Siddim were wells which
yielded asphalt Ge 14:10
Ge 6:14 asphalt or bitumen in its soft state, called
"slime" Ge 11:3 14:10 Ex 2:3 found in pits near the Dead Sea (q.v.).
It was used for various purposes, as the coating of the outside of vessels and
in building. Allusion is made in Isa 34:9 to its inflammable character.
See SLIME
A vessel for containing liquids. In the East pitchers
were usually carried on the head or shoulders Ge 24:15-20 Jud 7:16,19 Mr 14:13
Egyptian, Pa-Tum, "house of Tum, "the sun-god,
one of the "treasure" cities built for Pharaoh Rameses II. by the
Israelites Ex 1:11 It was probably the Patumos of the Greek historian
Herodotus. It has now been satisfactorily identified with Tell-el-Maskhuta,
about 12 miles west of Ismailia, and 20 east of Tel-el-Kebir, on the southern
bank of the present Suez Canal. Here have recently (1883) been discovered the
ruins of supposed grain-chambers, and other evidences to show that this was a
great "store city." Its immense ruin-heaps show that it was built of
bricks, and partly also of bricks without straw. Succoth Ex 12:37 is supposed
by some to be the secular name of this city, Pithom being its sacred name. This
was the first halting-place of the Israelites in their exodus. It has been
argued (Dr. Lansing) that these "store" cities "were residence
cities, royal dwellings, such as the Pharaohs of old, the Kings of Israel, and
our modern Khedives have ever loved to build, thus giving employment to the
superabundant muscle of their enslaved peoples, and making a name for
themselves."
1. A "stroke" of affliction, or disease. Sent
as a divine chastisement Nu 11:33 14:37 16:46-49 2Sa 24:21
2. Painful afflictions or diseases, Le 13:3,5,30 1Ki 8:37
3. or severe calamity Mr 5:29 Lu 7:21
4. or the judgment of God, so called Ex 9:14 Plagues of
Egypt were ten in number.
a. The river Nile was turned into blood, and the fish
died, and the river stank, so that the Egyptians loathed to drink of the river
Ex 7:14-25
b. The plague of frogs Ex 8:1-15
c. The plague of lice (Heb. kinnim, properly gnats or
mosquitoes; comp.) Ps 78:45 105:31 "out of the dust of the land" Ex
8:16-19
d. The plague of flies (Heb. arob, rendered by the LXX. dog-fly),
Ex 8:21-24
e. The murrain Ex 9:1-7 or epidemic pestilence which
carried off vast numbers of cattle in the field. Warning was given of its
coming.
f. The sixth plague, of "boils and blains,
"like the third, was sent without warning Ex 9:8-12 It is called De 28:27
"the botch of Egypt, "A.V.; but in R.V., "the boil of
Egypt." "The magicians could not stand before Moses" because of
it.
g. The plague of hail, with fire and thunder Ex 9:13-33
Warning was given of its coming. (Comp.) Ps 18:13 105:32,33
h. The plague of locusts, which covered the whole face of
the earth, so that the land was darkened with them Ex 10:12-15 The Hebrew name
of this insect, _arbeh_, points to the "multitudinous" character of
this visitation. Warning was given before this plague came.
i. After a short interval the plague of darkness
succeeded that of the locusts; and it came without any special warning Ex
10:21-29 The darkness covered "all the land of Egypt" to such an
extent that "they saw not one another." It did not, however, extend
to the land of Goshen.
j. The last and most fearful of these plagues was the
death of the first-born of man and of beast Ex 11:4,5 12:29,30 The exact time
of the visitation was announced, "about midnight", which would add to
the horror of the infliction. Its extent also is specified, from the first-born
of the king to the first-born of the humblest slave, and all the first-born of
beasts. But from this plague the Hebrews were completely exempted. The Lord
"put a difference" between them and the Egyptians.
See PASSOVER
1. Heb. 'abel Jud 11:33 a "grassy plain" or
"meadow." Instead of "plains of the vineyards, "as in the
Authorized Version, the Revised Version has "Abel-cheramim" (q.v.),
comp. Jud 11:22 2Ch 16:4
2. Heb. 'elon Ge 12:6 13:18 14:13 18:1 De 11:30 Jud 9:6
more correctly "oak, "as in the Revised Version; margin,
"terebinth."
3. Heb. bik'ah Ge 11:2 Ne 6:2 Eze 3:23 Da 3:1 properly a
valley, as rendered in Isa 40:4 a broad plain between mountains. In Am 1:5 the
margin of Authorized Version has "Bikathaven."
4. Heb. kikar, "the circle, "used only of the
Ghor, or the low ground along the Jordan Ge 13:10-12 19:17,25,28,29 De 34:3 2Sa
18:23 1Ki 7:46 2Ch 4:17 Ne 3:22 12:28 the floor of the valley through which it
flows. This name is applied to the Jordan valley as far north as Succoth.
5. Heb. mishor, "level ground, "smooth, grassy
table-land De 3:10 De 4:43 Jos 13:9,16,17,21 20:8 Jer 48:21 an expanse of
rolling downs without rock or stone. In these passages, with the article
prefixed, it denotes the plain in the tribe of Reuben. In 2Ch 26:10 the plain
of Judah is meant. Jerusalem is called "the rock of the plain" in Jer
21:13 because the hills on which it is built rise high above the plain.
6. Heb. 'arabah, the valley from the Sea of Galilee
southward to the Dead Sea (the "sea of the plain, ")2Ki 14:25 De 1:1
2:8 a distance of about 70 miles. It is called by the modern Arabs the Ghor.
This Hebrew name is found in Authorized Version Jos 18:18 and is uniformly used
in the Revised Version. Down through the centre of this plain is a ravine, from
200 to 300 yards wide, and from 50 to 100 feet deep, through which the Jordan
flows in a winding course. This ravine is called the "lower plain."
The name Arabah is also applied to the whole Jordan valley from Mount Hermon to
the eastern branch of the Red Sea, a distance of about 200 miles, as well as to
that portion of the valley which stretches from the Sea of Galilee to the same
branch of the Red Sea, i.e., to the Gulf of Akabah about 100 miles in all.
7. Heb. shephelah, "low ground, ""low
hill-land, "rendered "vale" or "valley" in Authorized
Version Jos 9:1 10:40 11:2 12:8 Jud 1:9 1Ki 10:27 In Authorized Version 1Ch
27:28 2Ch 26:10 it is also rendered "low country." In Jer 17:26 Ob
1:19 Zec 7:7 "plain." The Revised Version renders it uniformly
"low land." When it is preceded by the article, as in De 1:7 Jos
11:16 15:33 Jer 32:44 33:13 Zec 7:7 "the shephelah, "it denotes the
plain along the Mediterranean from Joppa to Gaza, "the plain of the
Philistines."
See VALLEY
Ge 13:18 14:13 R.V., "oaks of Mamre; "marg.,
"terebinths".
See MAMRE See TEIL-TREE
Heb. 'armon Ge 30:37 Eze 31:8 rendered
"chesnut" in the Authorized Version, but correctly "plane
tree" in the Revised Version and the LXX. This tree is frequently found in
Palestine, both on the coast and in the north. It usually sheds its outer bark,
and hence its Hebrew name, which means "naked."
See CHESTNUT
See LOAN
Heb. kimah, "a cluster" Job 9:9 38:31 Am 5:8
A.V., "seven stars; " R.V., "Pleiades", a name given to the
cluster of stars seen in the shoulder of the constellation Taurus.
First referred to in Ge 45:6 where the Authorized Version
has "earing, "but the Revised Version "ploughing; "next in
Ex 34:21 De 21:4 The plough was originally drawn by oxen, but sometimes also by
asses and by men.
See AGRICULTURE
Has been well defined as "the measured language of
emotion." Hebrew poetry deals almost exclusively with the great question
of man's relation to God. "Guilt, condemnation, punishment, pardon,
redemption, repentance are the awful themes of this heaven-born poetry."
In the Hebrew scriptures there are found three distinct kinds of poetry,
1. that of the Book of Job and the Song of Solomon, which
is dramatic;
2. that of the Book of Psalms, which is lyrical; and
3. that of the Book of Ecclesiastes, which is didactic
and sententious.
Hebrew poetry has nothing akin to that of Western
nations. It has neither metre nor rhyme. Its great peculiarity consists in the
mutual correspondence of sentences or clauses, called parallelism, or
"thought-rhyme." Various kinds of this parallelism have been pointed
out:
1. Synonymous or cognate parallelism, where the same idea
is repeated in the same words Ps 93:3 94:1 Pr 6:2 or in different words (Ps 22,
23, 28, 114, etc.); or where it is expressed in a positive form in the one
clause and in a negative in the other Ps 40:12 Pr 6:26 or where the same idea
is expressed in three successive clauses Ps 40:15,16 or in a double
parallelism, the first and second clauses corresponding to the third and fourth
Isa 9:1 61:10,11
2. Antithetic parallelism, where the idea of the second
clause is the converse of that of the first Ps 20:8 27:6,7 34:11 Ps
37:9,17,21,22 This is the common form of gnomic or proverbial poetry. See Pr
10:1 ff.
3. Synthetic or constructive or compound parallelism,
where each clause or sentence contains some accessory idea enforcing the main
idea Ps 19:7-10 85:12 Job 3:3-9 Isa 1:5-9
4. Introverted parallelism, in which of four clauses the
first answers to the fourth and the second to the third Ps 135:15-18 Pr
23:15,16 or where the second line reverses the order of words in the first Ps
86:2
Hebrew poetry sometimes assumes other forms than these.
1. An alphabetical arrangement is sometimes adopted for
the purpose of connecting clauses or sentences. Thus in the following the
initial words of the respective verses begin with the letters of the alphabet
in regular succession: Pr 31:10-31 La 1,2,3,4 Ps 25,34,37,145 119 has a letter of the alphabet in regular
order beginning every eighth verse.
2. The repetition of the same verse or of some emphatic
expression at intervals Ps 42, 107 where the refrain is in verses, Ps
107:8,15,21,31 (Comp. also) Isa 9:8-21, 10:1-4 Am 1:3,6,9,11,13 2:1,4,6
3. Gradation, in which the thought of one verse is
resumed in another Ps 121 Several odes of great poetical beauty are found in
the historical books of the Old Testament, such as:
a. the song of Moses Ex 15:1ff.
b. the song of Deborah Jud 5:1ff.
c. of Hannah 1Sa 2:1ff.
d. of Hezekiah Isa 38:9-20
e. of Habakkuk Hab 3:1ff.
f. and David's "song of the bow" 2Sa 1:19-27
1. Heb. hemah, "heat, "the poison of certain
venomous reptiles De 32:24,33 Job 6:4 Ps 58:4 causing inflammation.
2. Heb. rosh, "a head, "a poisonous plant De
29:18 growing luxuriantly Ho 10:4 of a bitter taste Ps 69:21 La 3:5 and coupled
with wormwood; probably the poppy. This word is rendered "gall",
q.v., De 29:18 32:33 Ps 69:21 Jer 8:14 etc., "hemlock" Ho 10:4 Am
6:12 and "poison" Job 20:16 "the poison of asps, " showing
that the _rosh_ was not exclusively a vegetable poison.
3. In Ro 3:13 (comp.) Job 20:16 Ps 140:3 Jas 3:8 as the
rendering of the Greek ios.
i.e., "grained apple" (pomum granatum), Heb.
rimmon. Common in Egypt Nu 20:5 and Palestine Nu 13:23 De 8:8 The Romans called
it Punicum malum, i.e., Carthaginian apple, because they received it from
Carthage. It belongs to the myrtle family of trees. The withering of the
pomegranate tree is mentioned among the judgments of God Joe 1:12 It is
frequently mentioned in the Song of Solomon So 4:3,13 etc. The skirt of the
high priest's blue robe and ephod was adorned with the representation of
pomegranates, alternating with golden bells Ex 28:33,34 as also were the
"chapiters upon the two pillars" 1Ki 7:20 which "stood before
the house."
2Ch 4:12,13 or bowls 1Ki 7:41 were balls or "rounded
knobs" on the top of the chapiters (q.v.).
See PILATE
A province of Asia Minor, stretching along the southern coast
of the Euxine Sea, corresponding nearly to the modern province of Trebizond. In
the time of the apostles it was a Roman province. Strangers from this province
were at Jerusalem at Pentecost Ac 2:9 and to "strangers scattered
throughout Pontus, "among others, Peter addresses his first epistle 1Pe
1:1 It was evidently the resort of many Jews of the Dispersion. Aquila was a
native of Pontus Ac 18:2
A pond, or reservoir, for holding water (Heb. berekhah;
modern Arabic, birket), an artificial cistern or tank. Mention is made of
1. the pool of Gibeon 2Sa 2:13
2. the pool of Hebron 2Sa 4:12
3. the upper pool at Jerusalem 2Ki 18:17 20:20
4. the pool of Samaria 1Ki 22:38
5. the king's pool Ne 2:14
6. the pool of Siloah Ne 3:15 Ec 2:6
7. the fishpools of Heshbon So 7:4
8. the "lower pool, "Isa 22:9
9. the "old pool" Isa 22:11
10. The "pool of Bethesda" Joh 5:2,4,7
11. the "pool of Siloam" Joh 9:7,11
Isaiah Isa 35:7 says, "The parched ground shall
become a pool." This is rendered in the Revised Version "glowing
sand, "etc. (marg., "the mirage, "etc.). The Arabs call the mirage "serab,
"plainly the same as the Hebrew word _sarab_, here rendered "parched
ground." "The mirage shall become a pool", i.e., the mock-lake
of the burning desert shall become a real lake, "the pledge of refreshment
and joy." The "pools" spoken of in Isa 14:23 are the marshes
caused by the ruin of the canals of the Euphrates in the neighbourhood of
Babylon. The cisterns or pools of the Holy City are for the most part
excavations beneath the surface. Such
are the vast cisterns in the temple hill that have recently been discovered by
the engineers of the Palestine Exploration Fund. These underground caverns are
about thirty-five in number, and are capable of storing about ten million
gallons of water. They are connected with one another by passages and tunnels.
The name given to three large open cisterns at Etam, at
the head of the Wady Urtas, having an average length of 400 feet by 220 in
breadth, and 20 to 30 in depth. These pools derive their chief supply of water
from a spring called "the sealed fountain, "about 200 yards to the
north-west of the upper pool, to which it is conveyed by a large subterranean
passage. They are 150 feet distant from each other, and each pool is 20 feet
lower than that above it, the conduits being so arranged that the lowest, which
is the largest and finest of the three, is filled first, and then in succession
the others. It has been estimated that these pools cover in all a space of
about 7 acres, and are capable of containing three million gallons of water.
They were, as is generally supposed, constructed in the days of Solomon. They
are probably referred to in Ec 2:6 On the fourth day after his victory over the
Ammonites, etc., in the wilderness of Tekoa, Jehoshaphat assembled his army in
the valley of Berachah ("blessing"), and there blessed the Lord.
Berachah has been identified with the modern Bereikut, some 5 miles south of
Wady Urtas, and hence the "valley of Berachah" may be this valley of
pools, for the word means both "blessing" and "pools; "and
it has been supposed, therefore, that this victory was celebrated beside
Solomon's pools 2Ch 20:26 These pools were primarily designed to supply
Jerusalem with water. From the lower pool an aqueduct has been traced conveying
the water through Bethlehem and across the valley of Gihon, and along the west
slope of the Tyropoeon valley, till it finds its way into the great cisterns
underneath the temple hill. The water, however, from the pools reaches now only
to Bethlehem. The aqueduct beyond this has been destroyed.
The Mosaic legislation regarding the poor is specially
important.
1. They had the right of gleaning the fields Le 19:9,10
De 24:19,21
2. In the sabbatical year they were to have their share
of the produce of the fields and the vineyards Ex 23:11 Le 25:6
3. In the year of jubilee they recovered their property
Le 25:25-30
4. Usury was forbidden, and the pledged raiment was to be
returned before the sun went down Ex 22:25-27 De 24:10-13 The rich were to be
generous to the poor De 15:7-11
5. In the sabbatical and jubilee years the bond-servant
was to go free De 15:12-15 Le 25:39-42,47-54
6. Certain portions from the tithes were assigned to the
poor De 14:28,29 26:12,13
7. They shared in the feasts De 16:11,14 Ne 8:10
8. Wages were to be paid at the close of each day Le
19:13
9. In the New Testament Lu 3:11 14:13 Ac 6:1 Ga 2:10 Jas
2:15,16 we have similar injunctions given with reference to the poor.
10. Begging was not common under the Old Testament, while
it was so in the New Testament times Lu 16:20,21 etc. But begging in the case
of those who are able to work is forbidden, and all such are enjoined to
"work with their own hands" as a Christian duty 1Th 4:11 2Th 3:7-13
Eph 4:28 This word is used figuratively in Mt 5:3 Lu 6:20 2Co 8:9 Re 3:17
Heb. libneh, "white", Ge 30:37 Ho 4:13 in all
probability the storax tree (Styrax officinalis) or white poplar, distinguished
by its white blossoms and pale leaves. It is common in the Anti-Libanus. Other
species of the poplar are found in Palestine, such as the white poplar (P.
alba) of our own country, the black poplar (P. nigra), and the aspen (P.
tremula).
See WILLOW
1. A colonnade on the east of the temple, so called from
a tradition that it was a relic of Solomon's temple left standing after the
destruction of Jerusalem by the Babylonians. (Comp.) 1Ki 7:6 2.The word
"porch" is in the New Testament the rendering of three different
Greek words:
a. Stoa, meaning a portico or veranda Joh 5:2 10:23 Ac
3:11 5:12
b. Pulon, a gateway Mt 26:71
c. Proaulion, the entrance to the inner court Mr 14:68
See FESTUS 24326
A gate-keeper 2Sa 18:26 2Ki 7:10 1Ch 9:21 2Ch 8:14 Of the
Levites, 4,000 were appointed as porters by David 1Ch 23:5 who were arranged
according to their families 1Ch 26:1-19 to take charge of the doors and gates
of the temple. They were sometimes employed as musicians 1Ch 15:16-18
1. A runner, or courier, for the rapid transmission of
letters, etc. 2Ch 30:6 Es 3:13,15 8:10,14 Job 9:25 Jer 51:31 Such messengers
were used from very early times. Those employed by the Hebrew kings had a
military character 1Sa 22:17 2Ki 10:25 "guard, "marg.
"runners"). The modern system
of postal communication was first established by Louis XI. of France in A.D.
1464
2. This word sometimes also is used for lintel or
threshold Isa 6:4
Dedicated to Ra; i.e., to the sun-god, the Egyptian to
whom the Ishmaelites sold Joseph Ge 39:1 He was "captain of the
guard", i.e., chief, probably, of the state police, who, while they formed
part of the Egyptian army, were also largely employed in civil duties Ge 37:36
marg., "chief of the executioners"). Joseph, though a foreigner,
gradually gained his confidence, and became overseer over all his possessions.
Believing the false accusation which his profligate wife brought against
Joseph, Potiphar cast him into prison, where he remained for some years.
See JOSEPH
A priest of On, whose daughter Asenath became Joseph's
wife Ge 41:45
A "shred", i.e., anything severed, as a
fragment of earthenware Job 2:8 Pr 26:23 Isa 45:9
Heb. nazid, "boiled", a dish of boiled food, as
of lentils Ge 25:29 2Ki 4:38
The name given to the piece of ground which was afterwards
bought with the money that had been given to Judas. It was called the
"field of blood" Mt 27:7-10 Tradition places it in the valley of
Hinnom.
See ACELDAMA
Was early practised among all nations. Various materials
seem to have been employed by the potter. Earthenware is mentioned in
connection with the history of
1. Melchizedek Ge 14:18
2. Abraham Ge 18:4-8
3. Rebekah Ge 24:15-17
4. Rachel Ge 29:2,3,8,10
The potter's wheel is mentioned by Jeremiah Jer 18:3 See
also 1Ch 4:23 Ps 2:9 Isa 45:9 64:8 Jer 19:1 La 4:2 Zec 11:13 Ro 9:21
1. A weight. Heb. maneh, equal to 100 shekels 1Ki 10:17
Ezr 2:69 Ne 7:71,72 Gr. litra, equal to about 12 oz. avoirdupois Joh 12:3 19:39
2. A sum of money; the Gr. mna or mina Lu
19:13,16,18,20,24,25 It was equal to 100 drachmas, and was of the value of about
6s.
8d. of our money.
See MONEY
The Greek word (praitorion) thus rendered in Mr 15:16 is
rendered "common hall" Mt 27:27 marg., "governor's house"),
"judgment hall, " Joh 18:28,33 marg., "Pilate's house", Joh
19:9 Ac 23:35 "palace" Php 1:13 This is properly a military word. It
denotes
1. the general's tent or headquarters;
2. the governor's residence, as in Ac 23:35 (R.V.,
"palace"); and
3. the praetorian guard or the camp or quarters of the
praetorian cohorts Ac 28:16 the imperial guards in immediate attendance on the
emperor, who was "praetor" or commander-in-chief. See PALACE
1. Is converse with God; the intercourse of the soul with
God, not in contemplation or meditation, but in direct address to him. Prayer
may be oral or mental, occasional or constant, ejaculatory or formal. It is
a. a "beseeching the Lord" Ex 32:11
b. "pouring out the soul before the Lord" 1Sa
1:15
c. "praying and crying to heaven" 2Ch 32:20
d. "seeking unto God and making supplication"
Job 8:5
e. "drawing near to God" Ps 73:28
f. "bowing the knees" Eph 3:14
2. Prayer presupposes a belief in the personality of God,
his ability and willingness to hold intercourse with us, his personal control
of all things and of all his creatures and all their actions. Acceptable prayer
must be sincere Heb 10:22 offered with reverence and godly fear, with a humble
sense of our own insignificance as creatures and of our own unworthiness as
sinners, with earnest importunity, and with unhesitating submission to the
divine will.
3. Prayer must also be offered in the faith that God is,
and is the hearer and answerer of prayer, and that he will fulfil his word,
"Ask, and ye shall receive" Mt 7:7,8 21:22 Mr 11:24 Joh 14:13,14 and
in the name of Christ Joh 16:23,24 15:16 Eph 2:18 5:20 Col 3:17 1Pe 2:5
4. Prayer is of different kinds,
a. secret Mt 6:6
b. social, as family prayers, and in social worship; and
public, in the service of the sanctuary.
c. Intercessory prayer is enjoined Nu 6:23 Job 42:8 Isa
62:6 Ps 122:6 1Ti 2:1 Jas 5:14
5. There are many instances on record of answers having
been given to such prayers, e.g.,
a. of Abraham Ge 17:18,20 18:23-32 20:7,17,18
b. of Moses for Pharaoh Ex 8:12,13,30,31 9:33
c. for the Israelites Ex 17:11,13 32:11-14,31-34 Nu
21:7,8 De 9:18,19,25
d. for Miriam Nu 12:13
e. for Aaron De 9:20
f. of Samuel 1Sa 7:5-12
g. of Solomon 1Ki 8:1ff. 2Ch 6:1ff.
h. Elijah1Ki 17:20-23
i. Elisha 2Ki 4:33-36
j. Isaiah 2Ki 19:1ff. Jer 42:2-10
k. Peter Ac 9:40
l. the church Ac 12:5-12
m. Paul Ac 28:8
6. No rules are anywhere in Scripture laid down for the manner
of prayer or the attitude to be assumed by the suppliant. There is mention made
of
a. kneeling in prayer 1Ki 8:54 2Ch 6:13 Ps 95:6 Isa 45:23
Lu 22:41 Ac 7:60 9:40 Eph 3:14 etc.;
b. of bowing and falling prostrate Ge 24:26,52 Ex 4:31
12:27 Mt 26:39 Mr 14:35 etc.;
c. of spreading out the hands 1Ki 8:22,38,54 Ps 28:2 63:4
88:9 1Ti 2:8 etc.;
d. of standing 1Sa 1:26 1Ki 8:14,55 2Ch 20:9 Mr 11:25 Lu
18:11,13
7. If we except the "Lord's Prayer" Mt 6:9-13
which is, however, rather a model or pattern of prayer than a set prayer to be
offered up, we have no special form of prayer for general use given us in
Scripture. Prayer is frequently
enjoined in Scripture Ex 22:23,27 1Ki 3:5 2Ch 7:14 Ps 37:4 Isa 55:6 Joe 2:32 Eze
36:37 etc., and we have very many testimonies that it has been answered Ps 3:4
Ps 4:1 6:8 18:6 28:6 30:2 34:4 118:5 Jas 5:16-18 etc.
a. "Abraham's servant prayed to God, and God
directed him to the person who should be wife to his master's son and heir Ge
24:10-20
b. "Jacob prayed to God, and God inclined the heart
of his irritated brother, so that they met in peace and friendship Ge 32:24-30
33:1-4
c. "Samson prayed to God, and God showed him a well
where he quenched his burning thirst, and so lived to judge Israel Jud 15:18-20
d. "David prayed, and God defeated the counsel of
Ahithophel 2Sa 15:31 16:20-23 17:14-23
e. "Daniel prayed, and God enabled him both to tell
Nebuchadnezzar his dream and to give the interpretation of it Da 2:16-23
f. "Nehemiah prayed, and God inclined the heart of
the king of Persia to grant him leave of absence to visit and rebuild Jerusalem
Ne 1:11 2:1-6
g. "Esther and Mordecai prayed, and God defeated the
purpose of Haman, and saved the Jews from destruction Es 4:15-17 6:7,8
h. "The believers in Jerusalem prayed, and God
opened the prison doors and set Peter at liberty, when Herod had resolved upon
his death Ac 12:1-12
i. "Paul prayed that the thorn in the flesh might be
removed, and his prayer brought a large increase of spiritual strength, while
the thorn perhaps remained 2Co 12:7-10
"Prayer is like the dove that Noah sent forth, which
blessed him not only when it returned with an olive-leaf in its mouth, but when
it never returned at all.", Robinson's Job.
This word is properly used only with reference to God's
plan or purpose of salvation. The Greek word rendered "predestinate"
is found only in these six passages, Ac 4:28 Ro 8:29,30 1Co 2:7 Eph 1:5,11 and
in all of them it has the same meaning. They teach that the eternal, sovereign,
immutable, and unconditional decree or "determinate purpose" of God
governs all events. This doctrine of predestination or election is beset with
many difficulties. It belongs to the "secret things" of God. But if
we take the revealed word of God as our guide, we must accept this doctrine
with all its mysteriousness, and settle all our questionings in the humble,
devout acknowledgment, "Even so, Father: for so it seemed good in thy sight."
For the teaching of Scripture on this subject let the following passages be
examined in addition to those referred to above; Ge 21:12 Ex 9:16 33:19 De
10:15 32:8 Jos 11:20 1Sa 12:22 2Ch 6:6 Ps 33:12 65:4 78:68 135:4 Isa 41:1-10
Jer 1:5 Mr 13:20 Lu 22:22 Joh 6:37 15:16 17:2,6,9 Ac 2:28 3:18 4:28 Ac 13:48
17:26 Ro 9:11,18,21 11:5 Eph 3:11 1Th 1:4 2Th 2:13 2Ti 1:9 Ti 1:2 1Pe 1:2
See DECREES OF GOD See ELECTION
Hodge has well remarked that, "rightly understood,
this doctrine
1. exalts the majesty and absolute sovereignty of God,
while it illustrates the riches of his free grace and his just displeasure with
sin.
2. It enforces upon us the essential truth that salvation
is entirely of grace. That no one can either complain if passed over, or boast
himself if saved.
3. It brings the inquirer to absolute self-despair and
the cordial embrace of the free offer of Christ.
4. In the case of the believer who has the witness in
himself, this doctrine at once deepens his humility and elevates his confidence
to the full assurance of hope" (Outlines).
Three presidents are mentioned, of whom Daniel was the
first Da 6:2-7 The name in the original is _sarkhin_, probably a Persian word
meaning perfects or ministers.
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote
one who offers sacrifices.
1. At first every man was his own priest, and presented
his own sacrifices before God.
2. Afterwards that office devolved on the head of the
family, as in the cases of
a. Noah Ge 8:20
b. Abraham Ge 12:7 13:4
c. Isaac Ge 26:25
d. Jacob Ge 31:54
e. Job Job 1:5
3. The name first occurs as applied to Melchizedek Ge
14:18
4. Under the Levitical arrangements the office of the
priesthood was limited to the tribe of Levi, and to only one family of that
tribe, the family of Aaron. Certain laws respecting the qualifications of
priests are given in Le 21:16-23 There are ordinances also regarding the
priests' dress Ex 28:40-43 and the manner of their consecration to the office
Ex 29:1-37 Their duties were manifold Ex 27:20,21 29:38-44 Le 6:12 10:11 24:8
Nu 10:1-10 De 17:8-13 33:10 Mal 2:7 They represented the people before God, and
offered the various sacrifices prescribed in the law. In the time of David the priests were divided into twenty-four
courses or classes 1Ch 24:7-18 This number was retained after the Captivity Ezr
2:36-39 Ne 7:39-42 "The priests were not distributed over the country, but
lived together in certain cities [forty-eight in number, of which six were
cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to
minister in the temple at Jerusalem. Thus the religious instruction of the
people in the country generally was left to the heads of families, until the
establishment of synagogues, an event which did not take place till the return
from the Captivity, and which was the main source of the freedom from idolatry
that became as marked a feature of the Jewish people thenceforward as its
practice had been hitherto their great national sin."
5. The whole priestly system of the Jews was typical. It
was a shadow of which the body is Christ. The priests all prefigured the great
Priest who offered "one sacrifice for sins" "once for all"
Heb 10:10,12 There is now no human priesthood. (See Epistle to the Hebrews
throughout.)
6. The term "priest" is indeed applied to
believers 1Pe 2:9 Re 1:6 but in these cases it implies no sacerdotal functions.
All true believers are now "kings and priests unto God." As priests
they have free access into the holiest of all, and offer up the sacrifices of
praise and thanksgiving, and the sacrifices of grateful service from day to
day.
See LEVITE
The title generally applied to the chief men of the
state. The "princes of the provinces" 1Ki 20:14 were the governors or
lord-lieutenants of the provinces. So also the "princes" mentioned in
Da 6:1,3,4,6,7 were the officers who administered the affairs of the provinces;
the "satraps" (as rendered in R.V.). These are also called
"lieutenants" Es 3:12 8:9 R.V., "satraps". The promised Saviour
is called by Daniel Da 9:25 "Messiah the Prince" (Heb. nagid);
compare Ac 3:15 5:31 The angel Micheal is called Da 12:1 a "prince"
(Heb. sar, whence "Sarah, "the "princes").
The wife of Aquila Ac 18:2 who is never mentioned without
her. Her name sometimes takes the precedence of his Ro 16:3 2Ti 4:19 She took
part with Aquila (q.v.) in insturcting Apollos Ac 18:26
The first occasion on which we read of a prison is in the
history of Joseph in Egypt. Then Potiphar, "Joseph's master, took him, and
put him into the prison, a place where the king's prisoners were bound" Ge
39:20-23 The Heb. word here used (sohar) means properly a round tower or
fortress. It seems to have been a part of Potiphar's house, a place in which
state prisoners were kept. The Mosaic law made no provision for imprisonment as
a punishment. In the wilderness two persons were "put in ward" Le
24:12 Nu 15:34 but it was only till the mind of God concerning them should be
ascertained. Prisons and prisoners are mentioned in the book of Psalms Ps 69:33
79:11 142:7 Samson was confined in a Philistine prison Jud 16:21,25 In the
subsequent history of Israel frequent references are made to prisons 1Ki 22:27
2Ki 17:4 25:27,29 2Ch 16:10 Isa 42:7 Jer 32:2 Prisons seem to have been common
in New Testament times Mt 11:2 25:36,43 The apostles were put into the
"common prison" at the instance of the Jewish council Ac 5:18,23 8:3
and at Philippi Paul and Silas were thrust into the "inner prison" Ac
16:24 comp. Ac 4:3 12:4,5
Or prediction, was one of the functions of the prophet. It
has been defined as a "miracle of knowledge, a declaration or description
or representation of something future, beyond the power of human sagacity to
foresee, discern, or conjecture."
See PROPHET The great prediction which runs like a golden
thread through the whole contents of the Old Testament is that regarding the
coming and work of the Messiah; and the great use of prophecy was to perpetuate
faith in his coming, and to prepare the world for that event. But there are
many subordinate and intermediate prophecies also which hold an important place
in the great chain of events which illustrate the sovereignty and all-wise
overruling providence of God. Then there are many prophecies regarding the
Jewish nation, its founder Abraham Ge 12:1-3 13:16 15:5 17:2,4-6 etc., and his
posterity, Isaac and Jacob and their descendants Ge 12:7 13:14,15,17 15:18-21
Ex 3:8,17 which have all been fulfilled. The twenty-eighth chapter of
Deuteronomy contains a series of predictions which are even now in the present
day being fulfilled. In the writings of the prophets Isaiah Isa 2:18-21
Jeremiah Jer 27:3-7 29:11-14 Ezekiel Eze 5:12 Eze 8:1ff. Daniel Da 8:1ff. Da
9:26,27 Ho 9:17 there are also many prophecies regarding the events which were
to befall that people.
There is in like manner a large number of prophecies
relating to those nations with which the Jews came into contact, as
1. Tyre Eze 26:3-5,14-21
2. Egypt Eze 29:10,15 30:6,12,13
3. Ethiopia Na 3:8-10
4. Nineveh Na 1:10 2:8-13 3:17-19
5. Babylon Isa 13:4 Jer 51:7 Isa 44:27 Jer 50:38
51:36,39,57
6. The land of the Philistines Jer 47:4-7 Eze 25:15-17 Am
1:6-8 Zep 2:4-7 Zec 9:5-8
7. The four great monarchies Da 2:39,40 7:17-24 8:9
But the great body of Old Testament prophecy relates
directly to the advent of the Messiah, beginning with Ge 3:15 the first great
promise, and extending in ever-increasing fulness and clearness all through to
the very close of the canon. The Messianic prophecies are too numerous to be
quoted. "To him gave all the prophets witness." (Comp.) Mic 5:2 Hag
2:6-9 Isa 7:14 9:6,7 11:1,2 53:1ff. Isa 60:10,13 Ps 16:11 68:18 Many
predictions also were delivered by Jesus and his apostles. Those of Christ were
very numerous. (Comp.) Mt 10:23:24 11:23 19:28 21:43,44 24:1-25:46
26:17-35,46,64 Mr 9:1 10:30 11:1-6,14 14:12-31,42,62 16:17 etc.
(Heb. nabi, from a root meaning "to bubble forth, as
from a fountain, " hence "to utter", comp.) Ps 45:1 This Hebrew
word is the first and the most generally used for a prophet. In the time of
Samuel another word, _ro'eh_, "seer", began to be used 1Sa 9:9 It
occurs seven times in reference to Samuel. Afterwards another word, _hozeh_,
"seer" 2Sa 24:11 was employed. In 1Ch 29:29 all these three words are
used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'),Gad the
seer" (hozeh). In Jos 13:22 Balaam is called (Heb.) a _kosem_
"diviner, "a word used only of a false prophet. The
"prophet" proclaimed the message given to him, as the
"seer" beheld the vision of God. (See) Nu 12:6,8 Thus a prophet was a
spokesman for God; he spake in God's name and by his authority Ex 7:1 He is the
mouth by which God speaks to men Jer 1:9 Isa 51:16 and hence what the prophet
says is not of man but of God 2Pe 1:20,21 comp. Heb 3:7 Ac 4:25 Ac 28:25
Prophets were the immediate organs of God for the communication of his mind and
will to men De 18:18,19 The whole Word of God may in this general sense be
spoken of as prophetic, inasmuch as it was written by men who received the
revelation they communicated from God, no matter what its nature might be. The
foretelling of future events was not a necessary but only an incidental part of
the prophetic office. The great task assigned to the prophets whom God raised
up among the people was "to correct moral and religious abuses, to
proclaim the great moral and religious truths which are connected with the
character of God, and which lie at the foundation of his government." Any
one being a spokesman for God to man might thus be called a prophet. Thus
Enoch, Abraham, and the patriarchs, as bearers of God's message Ge 20:7 Ex 7:1
Ps 105:15 as also Moses De 18:15 34:10 Ho 12:13 are ranked among the prophets.
The seventy elders of Israel Nu 11:16-29 "when the spirit rested upon them,
prophesied; "Asaph and Jeduthun "prophesied with a harp" 1Ch
25:3 Miriam and Deborah were prophetesses Ex 15:20 Jud 4:4 The title thus has a
general application to all who have messages from God to men. But while the prophetic gift was thus
exercised from the beginning, the prophetical order as such began with Samuel.
Colleges, "schools of the prophets", were instituted for the training
of prophets, who were constituted, a distinct order 1Sa 19:18-24 2Ki 2:3,15
4:38 which continued to the close of the Old Testament. Such
"schools" were established at Ramah, Bethel, Gilgal, Gibeah, and
Jericho. The "sons" or "disciples" of the prophets were
young men 2Ki 5:22 9:1,4 who lived together at these different
"schools" 2Ki 4:38-41 These young men were taught not only the
rudiments of secular knowledge, but they were brought up to exercise the office
of prophet, "to preach pure morality and the heart-felt worship of
Jehovah, and to act along and co-ordinately with the priesthood and monarchy in
guiding the state aright and checking all attempts at illegality and
tyranny." In New Testament times the prophetical office was continued. Our
Lord is frequently spoken of as a prophet Lu 13:33 24:19 He was and is the
great Prophet of the Church. There was also in the Church a distinct order of
prophets 1Co 12:28 Eph 2:20 3:5 who made new revelations from God. They
differed from the "teacher, "whose office it was to impart truths
already revealed. Of the Old Testament prophets there are sixteen, whose
prophecies form part of the inspired canon. These are divided into four groups:
1. The prophets of the northern kingdom (Israel), viz.,
Hosea, Amos, Joel, Jonah.
2. The prophets of Judah, viz., Isaiah, Jeremiah,
Obadiah, Micah, Nahum, Habakkuk, Zephaniah.
3. The prophets of Captivity, viz., Ezekiel and Daniel.
4. The prophets of the Restoration, viz., Haggai,
Zechariah, and Malachi.
See PROPHECY
That by which God is rendered propitious, i.e., by which
it becomes consistent with his character and government to pardon and bless the
sinner. The propitiation does not procure his love or make him loving; it only
renders it consistent for him to exercise his love towards sinners. In Ro 3:25
Heb 9:5 (A.V., "mercy-seat") the Greek word _hilasterion_ is used. It
is the word employed by the LXX. translators in Ex 25:17 and elsewhere as the
equivalent for the Hebrew _kapporeth_, which means "covering, "and is
used of the lid of the ark of the covenant Ex 25:21 30:6 This Greek word
(hilasterion) came to denote not only the mercy-seat or lid of the ark, but
also propitation or reconciliation by blood. On the great day of atonement the
high priest carried the blood of the sacrifice he offered for all the people
within the veil and sprinkled with it the "mercy-seat, " and so made
propitiation. In 1Jo 2:2 4:10 Christ is called the "propitiation for our
sins." Here a different Greek word is used (hilasmos). Christ is "the
propitiation, "because by his becoming our substitute and assuming our
obligations he expiated our guilt, covered it, by the vicarious punishment
which he endured. (Comp.) Heb 2:17 where the expression "make
reconciliation" of the A.V. is more correctly in the R.V. "make
propitiation.")
See EXPIATION
Ro 12:6 Paul says here that each one was to exercise his
gift of prophecy, i.e., of teaching, "according to the proportion of
faith." The meaning is, that the utterances of the "prophet"
were not to fluctuate according to his own impulses or independent thoughts,
but were to be adjusted to the truth revealed to him as a beliver, i.e., were
to be in accordance with it. In post-Reformation times this phrase was used as
meaning that all Scripture was to be interpreted with reference to all other
Scripture, i.e., that no words or expressions were to be isolated or
interpreted in a way contrary to its general teaching. This was also called the
"analogy of faith."
Is used in the LXX. for "stranger" 1Ch 22:2
i.e., a comer to Palestine; a sojourner in the land Ex 12:48 20:10 22:21 and in
the New Testament for a convert to Judaism. There were such converts from early
times Isa 56:3 Ne 10:28 Es 8:17 The law of Moses made specific regulations
regarding the admission into the Jewish church of such as were not born
Israelites Ex 20:10 23:12 12:19,48 De 5:14 16:11,14 etc. The Kenites, the
Gibeonites, the Cherethites, and the Pelethites were thus admitted to the
privileges of Israelites. Thus also we hear of individual proselytes who rose
to positions of prominence in Israel, as of Doeg the Edomite, Uriah the
Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the
Ethiopians. In the time of Solomon there were one hundred and fifty-three
thousand six hundred strangers in the land of Israel 1Ch 22:2 2Ch 2:17,18 And
the prophets speak of the time as coming when the strangers shall share in all
the privileges of Israel Eze 47:22 Isa 2:2 11:10 56:3-6 Mic 4:1 Accordingly, in
New Testament times, we read of proselytes in the synagogues, Ac 10:2,7
13:42,43,50 17:4 Ac 18:7 Lu 7:5 The "religious proselytes" here
spoken of were proselytes of righteousness, as distinguished from proselytes of
the gate. The distinction between "proselytes of the gate" Ex 20:10
and "proselytes of righteousness" originated only with the rabbis.
According to them, the "proselytes of the gate" (half proselytes)
were not required to be circumcised nor to comply with the Mosaic ceremonial
law. They were bound only to conform to the so-called seven precepts of Noah,
viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of
blood, theft, and to yield obedience to the authorities. Besides these laws,
however, they were required to abstain from work on the Sabbath, and to refrain
from the use of leavened bread during the time of the Passover. The "proselytes
of righteousness", religious or devout proselytes Ac 13:43 were bound to
all the doctrines and precepts of the Jewish economy, and were members of the
synagogue in full communion. The name "proselyte" occurs in the New
Testament only in Mt 23:15 Ac 2:10 6:5 13:43 The name by which they are
commonly designated is that of "devout men, "or men "fearing
God" or "worshipping God."
A trite maxim; a similitude; a parable. The Hebrew word
thus rendered (mashal) has a wide signification. It comes from a root meaning
"to be like, ""parable." Rendered "proverb" in
Isa 14:4 Hab 2:6 "dark saying" in Ps 49:4 Nu 12:8 Ahab's defiant
words in answer to the insolent demands of Benhadad, "Let not him that
girdeth on his harness boast himself as he that putteth it off, "is a well
known instance of a proverbial saying 1Ki 20:11
A collection of moral and philosophical maxims of a wide
range of subjects presented in a poetic form. This book sets forth the
"philosophy of practical life. It is the sign to us that the Bible does
not despise common sense and discretion. It impresses upon us in the most
forcible manner the value of intelligence and prudence and of a good education.
The whole strength of the Hebrew language and of the sacred authority of the
book is thrown upon these homely truths. It deals, too, in that refined,
discriminating, careful view of the finer shades of human character so often
overlooked by theologians, but so necessary to any true estimate of human
life" (Stanley's Jewish Church). As to the origin of this book, "it
is probable that Solomon gathered and recast many proverbs which sprang from
human experience in preceeding ages and were floating past him on the tide of
time, and that he also elaborated many new ones from the material of his own
experience. Towards the close of the book, indeed, are preserved some of
Solomon's own sayings that seem to have fallen from his lips in later life and
been gathered by other hands' (Arnot's Laws from Heaven, etc.) This book is
usually divided into three parts:
1. Consisting of (ch. 1-9) which contain an exhibition of
wisdom as the highest good.
2. Consisting of ch. (10-24)
3. Containing proverbs of Solomon "which the men of
Hezekiah, the king of Judah, collected" (ch. 25-29)
These are followed by two supplements,
1. "The words of Agur" (ch. 30) and
2. "The words of king Lemuel" (ch. 31) Solomon is
said to have written three thousand proverbs, and those contained in this book
may be a selection from these 1Ki 4:32 In the New Testament there are
thirty-five direct quotations from this book or allusions to it.
Literally means foresight, but is generally used to
denote God's preserving and governing all things by means of second causes Ps
18:35 63:8 Ac 17:28 Col 1:17 Heb 1:3 God's providence extends to:
1. The natural world Ps 104:14 135:5-7 Ac 14:17
2. The brute creation Ps 104:21-29 Mt 6:26 10:29
3. The affairs of men 1Ch 16:31 Ps 47:7 Pr 21:1 Job 12:23
Da 2:21 4:25
4. And of individuals 1Sa 2:6 Ps 18:30 Lu 1:53 Jas
4:13-15
5. It extends also to the free actions of men Ex 12:36
1Sa 24:9-15 Ps 33:14,15 Pr 16:1 19:21 20:24 21:1
6. And things sinful 2Sa 16:10 24:1 Ro 11:32 Ac 4:27,28
7. As well as to their good actions Php 2:13 4:13 2Co
12:9,10 Eph 2:10 Ga 5:22-25
As regards sinful actions of men, they are represented as
occurring by God's permission Ge 45:5 50:20 Comp. 1Sa 6:6 Ex 7:13 14:17 Ac 2:3
3:18 4:27,28 and as controlled Ps 76:10 and overruled for good Ge 50:20 Ac 3:13
God does not cause or approve of sin, but only limits, restrains, overrules it
for good. The mode of God's providential government is altogether unexplained.
We only know that it is a fact that God does govern all his creatures and all
their actions; that this government is
1. universal Ps 103:17-19
2. particular Mt 10:29-31
3. efficacious Ps 33:11 Job 23:13
4. embraces events apparently contingent Pr 16:9,33 19:21
21:1
5. is consistent with his own perfection 2Ti 2:13
6. and to his own glory Ro 9:17 11:36
The psalms are the production of various authors.
"Only a portion of the Book of Psalms claims David as its author. Other
inspired poets in successive generations added now one now another contribution
to the sacred collection, and thus in the wisdom of Providence it more
completely reflects every phase of human emotion and circumstances than it
otherwise could." But it is specially to David and his contemporaries that
we owe this precious book. In the "titles" of the psalms, the genuineness
of which there is no sufficient reason to doubt, 73 are ascribed to David.
Peter and John Ac 4:25 ascribe to him also the second psalm, which is one of
the 48 that are anonymous. About two-thirds of the whole collection have been
ascribed to David. Psalms 39, 62 and 77 are addressed to Jeduthun, to be sung
after his manner or in his choir. Psalms 50 and 73 are addressed to Asaph, as
the master of his choir, to be sung in the worship of God. The "sons of
Korah, "who formed a leading part of the Kohathite singers 2Ch 20:19 were
intrusted with the arranging and singing of Ps 27,244 and 88. In Lu 24:44 the
word "psalms" means the Hagiographa, i.e., the holy writings, one of
the sections into which the Jews divided the Old Testament.
See BIBLE None of the psalms can be proved to have been
of a later date than the time of Ezra and Nehemiah, hence the whole collection
extends over a period of about 1,000 years. There are in the New Testament 116
direct quotations from the Psalter. The Psalter is divided, after the analogy
of the Pentateuch, into five books, each closing with a doxology or
benediction:
1. The first book comprises the first 41 psalms, all of
which are ascribed to David except 1, 2, 10, and 33 which, though anonymous,
may also be ascribed to him.
2. Book second consists of the next 31 psalms (42-72) 18
of which are ascribed to David and 1 to Solomon (the 72nd). The rest are
anonymous.
3. The third book contains 17 psalms (73-89) of which the
86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to
Ethan the Ezrahite.
4. The fourth book also contains 17 psalms (90-106) of
which the 90th is ascribed to Moses, and the 101 and 103 to David.
5. The fifth book contains the remaining psalms, 44 in number.
Of these, 15 are ascribed to David, and the 127 to Solomon. Ps 136 is generally
called "the great hallel." But the Talmud includes also Ps 120-135.
Ps 113-118 inclusive, constitute the "hallel" recited at the three
great feasts, at the new moon, and on the eight days of the feast of
dedication.
"It is presumed that these several collections were
made at times of high religious life: the first, probably, near the close of
David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat
2Ch 20:19 the fourth by the men of Hezekiah 2Ch 20:29,30,31 and the fifth in
the days of Ezra." The Mosaic ritual makes no provision for the service of
song in the worship of God. David first
taught the Church to sing the praises of the Lord. He first introduced into the
ritual of the tabernacle music and song. Divers names are given to the psalms.
1. Some bear the Hebrew designation _shir_ (Gr. ode, a
song). Thirteen have this title. It means the flow of speech, as it were, in a
straight line or in a regular strain. This title includes secular as well as
sacred song.
2. Fifty-eight psalms bear the designation (Heb.)
_mitsmor_ (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred
song accompanied with a musical instrument.
3. Ps 145 and many others, have the designation (Heb.)
_tehillah_ (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent
thought of which is the praise of God.
4. Six psalms (16, 56-60) have the title (Heb.) _michtam_
(q.v.).
5. Ps 7 and Hab 3 bear the title (Heb.) _shiggaion_
(q.v.).
A musical instrument, supposed to have been a kind of
lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated
"viol" in Isa 5:12 (R.V., "lute"); Isa 14:11 In Da
3:5,7,10,15 the word thus rendered is Chaldaic, pesanterin, which is supposed
to be a word of Greek origin denoting an instrument of the harp kind.
A maritime city of Galilee Ac 21:7 It was originally
called "Accho" (q.v.), and received the name Ptolemais from Ptolemy
Soter when he was in possession of Coele-Syria.
Splendid.
1. One of the two midwives who feared God, and refused to
kill the Hebrew male children at their birth Ex 1:15-21
2. A descendant of Issachar Jud 10:1
One who farmed the taxes (e.g., Zacchaeus,)Lu 19:2 to be
levied from a town or district, and thus undertook to pay to the supreme
government a certain amount. In order to collect the taxes, the publicans
employed subordinates Lu 5:27 15:1 18:10 who, for their own ends, were often
guilty of extortion and peculation. In New Testament times these taxes were
paid to the Romans, and hence were regarded by the Jews as a very heavy burden,
and hence also the collectors of taxes, who were frequently Jews, were hated,
and were usually spoken of in very opprobrious terms. Jesus was accused of
being a "friend of publicans and sinners" Lu 7:34
"the chief man of the island" of Malta Ac 28:7
who courteously entertained Paul and his shipwrecked companions for three days,
till they found a more permanent place of residence; for they remained on the
island for three months, till the stormy season had passed. The word here rendered
"chief man" (protos) is supposed by some to be properly a Maltese
term, the official title of the governor.
Bashful, a Christian at Rome, who sent his greetings to
Timothy 2Ti 4:21
See CLAUDIA
1. An Assyrian king. It has been a question whether he
was identical with Tiglath-pileser III. (q.v.), or was his predecessor. The
weight of evidence is certainly in favour of their identity. Pul was the
throne-name he bore in Babylonia as king of Babylon, and Tiglath-pileser the
throne-name he bore as king of Assyria. He was the founder of what is called
the second Assyrian empire. He consolidated and organized his conquests on a
large scale. He subdued Northern Syria and Hamath, and the kings of Syria
rendered him homage and paid him tribute. His ambition was to found in Western
Asia a kingdom which should embrace the whole civilized world, having Nineveh
as its centre. Menahem, king of Israel, gave him the enormous tribute of a
thousand talents of silver, "that his hand might be with him" 2Ki
15:19 1Ch 5:26 The fact that this tribute could be paid showed the wealthy
condition of the little kingdom of Israel even in this age of disorder and
misgovernment. Having reduced Syria, he turned his arms against Babylon, which
he subdued. The Babylonian king was slain, and Babylon and other Chaldean
cities were taken, and Pul assumed the title of "King of Sumer [i.e., Shinar]
and Accad." He was succeeded by Shalmanezer IV.
2. A geographical name in Isa 66:19 Probably=Phut Ge 10:6
R.V. "Put; "Eze 27:10
Ne 8:4
See EZRA
Da 1:12,16 R.V. "herbs, "vegetable food in
general.
The New Testament lays down the general principles of
good government, but contains no code of laws for the punishment of offenders.
Punishment proceeds on the principle that there is an eternal distinction
between right and wrong, and that this distinction must be maintained for its
own sake. It is not primarily intended for the reformation of criminals, nor
for the purpose of deterring others from sin. These results may be gained, but
crime in itself demands punishment.
See MURDER See THEFT
ENDLESS, of the impenitent and unbelieving. The rejection
of this doctrine "cuts the ground from under the gospel...blots out the
attribute of retributive justice; transmutes sin into misfortune instead of
guilt; turns all suffering into chastisement; converts the piacular work of
Christ into moral influence...The attempt to retain the evangelical theology in
connection with it is futile" (Shedd).
The process by which a person unclean, according to the
Levitical law, and thereby cut off from the sanctuary and the festivals, was
restored to the enjoyment of all these privileges. The great annual
purification of the people was on the Day of Atonement (q.v.). But in the
details of daily life there were special causes of cermonial uncleanness which
were severally provided for by ceremonial laws enacted for each separate case.
For example,
1. The case of the leper Le 13:1-14:1ff.
2. The house defiled by leprosy Le 14:49-53 see also Mt
8:2-4
3. Uncleanness from touching a dead body Nu 19:11 Ho 9:4
Hag 2:13 Mt 23:27 Lu 11:44
a. The case of the high priest and of the Nazarite Le
21:1-4,10,11 Nu 6:6,7 Eze 44:25
4. Purification was effected by
a. bathing and washing the clothes Le 14:8,9
b. Washing the hands De 21:6 Mt 27:24
c. Washing the hands and feet Ex 30:18-21 Heb 6:2
d. Sprinkling with blood and water Ex 24:5-8 Heb 9:19
etc. Allusions to this rite are found in Ps 26:6 51:7 Eze 36:25 Heb 10:22
A lot, lots, a festival instituted by the Jews Es 9:24-32
in ironical commemoration of Haman's consultation of the Pur (a Persian word),
for the purpose of ascertaining the auspicious day for executing his cruel plot
against their nation. It became a national institution by the common consent of
the Jews, and is observed by them to the present day, on the 14th and 15th of
the month Adar, a month before the Passover.
1. Gr. balantion, a bag Lu 10:4 22:35,36
2. Gr. zone, properly a girdle Mt 10:9 Mr 6:8 a
money-belt. As to our Lord's sending forth his disciples without money in their
purses, the remark has been made that in this "there was no departure from
the simple manners of the country. At this day the farmer sets out on
excursions quite as extensive without a para in his purse; and a modern Moslem
prophet of Tarshisha thus sends forth his apostles over this identical region.
No traveller in the East would hestitate to throw himself on the hospitality of
any village." Thomson's Land and the Book.
See SCRIP
A city on the coast of Campania, on the north shore of a bay
running north from the Bay of Naples, at which Paul landed on his way to Rome,
from which it was distant 170 miles. Here he tarried for seven days Ac 28:13,14
This was the great emporium for the Alexandrian corn ships. Here Paul and his
companions began their journey, by the "Appian Way, "to Rome. It is
now called Pozzuoli. The remains of a huge amphitheatre, and of the quay at
which Paul landed, may still be seen here.
1. One of the sons of Ham Ge 10:6
2. A land or people from among whom came a portion of the
mercenary troops of Egypt, Jer 46:9 (A.V., "Libyans, "but correctly,
R.V., "Put"); Eze 27:10 30:5 (A.V., "Libya; "R.V.,
"Put"); Eze 38:5 Na 3:9
Heb. dishon, "springing", De 14:5 one of the
animals permitted for food. It is supposed to be the Antelope addax. It is
described as "a large animal, over 3 1/2 feet high at the shoulder, and,
with its gently-twisted horns, 2 1/2 feet long. Its colour is pure white, with
the exception of a short black mane, and a tinge of tawny on the shoulders and
back.", Tristram's Natural History.