Thunder.
1. One of the sons of Cush Ge 10:7
2. A country which traded with Tyre Eze 27:22
Thunder of the Lord, one of the princes who returned from
the Exile Ne 7:7 called also Reelaiah Ezr 2:2
Ex 1:11
See RAMESES
Or Rab'bath, great.
1. "Rabbath of the children of Ammon, "the
chief city of the Ammonites, among the eastern hills, some 20 miles east of the
Jordan, on the southern of the two streams which united with the Jabbok. Here
the bedstead of Og was preserved De 3:11 perhaps as a trophy of some victory
gained by the Ammonites over the king of Bashan. After David had subdued all
their allies in a great war, he sent Joab with a strong force to take their
city. For two years it held out against its assailants. It was while his army
was engaged in this protracted siege that David was guilty of that deed of
shame which left a blot on his character and cast a gloom over the rest of his
life. At length, having taken the "royal city" (or the "city of
waters, ")2Sa 12:27 i.e., the lower city on the river, as distinguished
from the citadel), Joab sent for David to direct the final assault 2Sa 11:1
12:26-31 The city was given up to plunder, and the people were ruthlessly put
to death, and "thus did he with all the cities of the children of
Ammon." The destruction of Rabbath was the last of David's conquests. His
kingdom now reached its farthest limits 2Sa 8:1-15 1Ch 18:1-15 The capture of
this city is referred to by Amos Am 1:14 Jeremiah Jer 49:2,3 and Ezekiel Eze
21:20 25:5
2. A city in the hill country of Judah Jos 15:60 possibly
the ruin Rubba, six miles north-east of Beit-Jibrin.
My master, a title of dignity given by the Jews to their
doctors of the law and their distinguished teachers. It is sometimes applied to
Christ Mt 23:7,8 Mr 9:5 (R.V.); Joh 1:38,49 3:2 6:25 etc.; also to John Joh
3:26
(id.) occurs only twice in the New Testament Mr 10:51
A.V., "Lord, " R.V., "Rabboni; "Joh 20:16 It was the most
honourable of all the titles.
Assyrian Rab-mugi, "chief physician, ""who
was attached to the king Jer 39:3,13 the title of one of Sennacherib's officers
sent with messages to Hezekiah and the people of Jerusalem 2Ki 18:17-37 2Ki
19:1-13 Isa 36:12-22, 37:1-13 demanding the surrender of the city. He was
accompanied by a "great army; "but his mission was unsuccessful.
Chief of the Heads, one of the three officers whom
Sennacherib sent from Lachish with a threatening message to Jerusalem 2Ki 18:17
Jer 39:3,13
Chief of the princes, the name given to the chief
cup-bearer or the vizier of the Assyrian court; one of Sennacherib's messengers
to Hezekiah. See the speech he delivered, in the Hebrew language, in the
hearing of all the people, as he stood near the wall on the north side of the
city 2Ki 18:17-37 He and the other envoys returned to their master and reported
that Hezekiah and his people were obdurate, and would not submit.
Vain, empty, worthless, only found in Mt 5:22 The Jews
used it as a word of contempt. It is derived from a root meaning "to
spit."
=Rahab, a name found in the genealogy of our Lord Mt 1:5
Traffic, a town in the tribe of Judah, to which David
sent presents from the spoils of his enemies 1Sa 30:29
Ewe, "the daughter", "the somewhat
petulant, peevish, and self-willed though beautiful younger daughter" of
Laban, and one of Jacob's wives Ge 29:6,28 He served Laban fourteen years for
her, so deep was Jacob's affection for her. She was the mother of Joseph Ge
30:22-24 Afterwards, on Jacob's departure from Mesopotamia, she took with her
her father's teraphim Ge 31:34,35 As they journeyed on from Bethel, Rachel died
in giving birth to Benjamin Ge 35:18,19 and was buried "in the way to
Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave". Her
sepulchre is still regarded with great veneration by the Jews. Its traditional
site is about half a mile from Jerusalem. This name is used poetically by
Jeremiah Jer 31:15-17 to denote God's people mourning under their calamities.
This passage is also quoted by Matthew as fulfilled in the lamentation at
Bethlehem on account of the slaughter of the infants there at the command of
Herod Mt 2:17,18
Friend of God, Nu 10:29 =Reuel (q.v.), Ex 2:18 the
father-in-law of Moses, and probably identical with Jethro (q.v.).
Insolence; pride,
1. a poetical name applied to Egypt in Ps 87:4 89:10 Isa
51:9 as "the proud one." Rahab, (Heb. Rahab; i.e., "broad,
""large").
2. When the Hebrews were encamped at Shittim, in the
"Arabah" or Jordan valley opposite Jericho, ready to cross the river,
Joshua, as a final preparation, sent out two spies to "spy the land."
After five days they returned, having swum across the river, which at this season,
the month Abib, overflowed its banks from the melting of the snow on Lebanon.
The spies reported how it had fared with them Jos 2:1-7 They had been exposed
to danger in Jericho, and had been saved by the fidelity of Rahab the harlot,
to whose house they had gone for protection. When the city of Jericho fell Jos
6:17-25 Rahab and her whole family were preserved according to the promise of
the spies, and were incorporated among the Jewish people. She afterwards became
the wife of Salmon, a prince of the tribe of Judah Ru 4:21 1Ch 2:11 Mt 1:5
"Rahab's being asked to bring out the spies to the soldiers Jos 2:3 sent
for them, is in strict keeping with Eastern manners, which would not permit any
man to enter a woman's house without her permission. The fact of her covering
the spies with bundles of flax which lay on her house-roof Jos 2:6 is an
'undesigned coincidence' which strictly corroborates the narrative. It was the
time of the barley harvest, and flax and barley are ripe at the same time in
the Jordan valley, so that the bundles of flax stalks might have been expected
to be drying just then" (Geikie's Hours, etc., ii., 390)
Merciful, one of the descendants of Caleb, the son of Hezron
1Ch 2:44
There are three Hebrew words used to denote the rains of
different seasons,
1. Yoreh Ho 6:3 or moreh Joe 2:23 denoting the former or
the early rain.
2. Melqosh, the "latter rain" Pr 16:15
3. Geshem, the winter rain, "the rains." The
heavy winter rain is mentioned in Ezr 10:9 So 2:11 The "early" or
"former" rains commence in autumn in the latter part of October or
beginning of November De 11:14 Joe 2:23 comp. Jer 3:3 and continue to fall
heavily for two months. Then the heavy "winter rains" fall from the
middle of December to March. There is no prolonged fair weather in Palestine
between October and March. The "latter"
or spring rains fall in March and April, and serve to swell the grain then
coming to maturity De 11:14 Ho 6:3 After this there is ordinarily no rain, the
sky being bright and cloudless till October or November. Rain is referred to
symbolically in De 32:2 Ps 72:6 Isa 44:3,4 Ho 10:12
Caused by the reflection and refraction of the rays of
the sun shining on falling rain. It was appointed as a witness of the divine faithfulness
Ge 9:12-17 Some think it existed before, but it was then constituted as a sign
of the covenant. Others, however (as Delitzsch, Commentary on Pentateuch),
think that it "appeared then for the first time in the vault and clouds of
heaven." It is argued by those holding this opinion that the atmosphere
was differently constituted before the Flood. It is referred to three other
times in Scripture Eze 1:27,28 Re 4:1-3 10:1
Dried grapes; mentioned 1Sa 25:18 30:12 2Sa 16:1 1Ch
12:40
Shore-town, a "fenced city" of the tribe of
Naphtali Jos 19:35 The old name of Tiberias, according to the Rabbins.
A place upon the shore, a town belonging to Dan Jos 19:46
It is now Tell er-Rakkeit, 6 miles north of Joppa, on the sea-shore, near the
mouth of the river 'Aujeh, i.e., "yellow water."
See KANAH
Exalted.
1. The son of Hezron, and one of the ancestors of the
royal line Ru 4:19 The margin of 1Ch 2:9 also Mt 1:3,4 and Lu 3:33 have
"Aram."
2. One of the sons of Jerahmeel 1Ch 2:25,27
3. A person mentioned in Job 32:2 as founder of a clan to
which Elihu belonged. The same as Aram of Ge 22:21
Mt 2:18 the Greek form of Ramah.
1. A city first mentioned in Jos 18:25 near Gibeah of
Benjamin. It was fortified by Baasha, king of Israel 1Ki 15:17-22 2Ch 16:1-6
Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this
city 1Ki 15:18,20 Isaiah Isa 10:29 refers to it, and also Jeremiah, who was
once a prisoner there among the other captives of Jerusalem when it was taken
by Nebuchadnezzar Jer 39:8-12 40:1 Rachel, whose tomb lies close to Bethlehem,
is represented as weeping in Ramah Jer 31:15 for her slaughtered children. This
prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief at
the slaughter of the infants in Bethlehem Mt 2:18 It is identified with the
modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north
of Jerusalem. See SAMUEL 26209
2. A town identified with Rameh, on the border of Asher,
about 13 miles south-east of Tyre, "on a solitary hill in the midst of a
basin of green fields" Jos 19:29
3. One of the "fenced cities" of Naphtali Jos
19:36 on a mountain slope, about seven and a half miles west-south-west of
Safed, and 15 miles west of the north end of the Sea of Galilee, the present
large and well-built village of Rameh.
4. The same as Ramathaim-zophim (q.v.), a town of Mount
Ephraim 1Sa 1:1,19
5. The same as Ramoth-gilead (q.v.), 2Ki 8:29 2Ch 22:6
The two heights of the Zophites or of the watchers (only
in) 1Sa 1:1 "in the land of Zuph" 1Sa 9:5 Ramathaim is another name
for Ramah 1Sa 1:1. One of the Levitical families descended from Kohath, that of
Zuph or Zophai 1Ch 6:26,35 had a district assigned to them in Ephraim, which
from this circumstance was called "the land of Zuph, " and hence the
name of the town, "Zophim." It was the birth-place of Samuel and the
seat of his authority 1Sa 2:11 7:17 It is frequently mentioned in the history
of that prophet and of David 1Sa 15:34 16:13 19:18-23 Here Samuel died and was
buried 1Sa 25:1 This town has been identified with the modern Neby Samwil
("the prophet Samuel"), about 4 or 5 miles north-west of Jerusalem.
But there is no certainty as to its precise locality. Some have supposed that
it may be identical with Arimathea of the New Testament.
See MIZPAH
The designation given to Shimei, the manager of David's
vineyard 1Ch 27:27
Elevation of Lehi, or the jawbone height; i.e., the Ramah
of Lehi Jud 15:15-17 The phrase "in the jaw, "Jud 15:19 Authorized
Version, is in the margin, also in the Revised Version, "in Lehi."
Here Samson slew a thousand Philistines with a jawbone.
The height of Mizpeh or of the watch-tower Jos 13:26 a
place mentioned as one of the limits of Gad. There were two Mizpehs on the east
of the Jordan. This was the Mizpeh where Jacob and Laban made a covenant,
"Mizpeh of Gilead, "called also Galeed and Jegar-sahadutha. It has
been identified with the modern es-Salt, where the roads from Jericho and from
Shechem to Damascus unite, about 25 miles east of the Jordan and 13 south of
the Jabbok.
(Heb. Ramath-negeb). The Heb. negeb is the general
designation for south or south-west of Judah. This was one of the towns of
Simeon Jos 19:8 It is the same as "south Ramoth" 1Sa 30:27 R.V.,
"Ramoth of the south"). Its site is doubtful. Some have thought it another name for
Baalath-beer.
Ge 47:11 was probably "the land of Goshen"
(q.v.) Ge 45:10 After the Hebrews had built Rameses, one of the "treasure
cities, "it came to be known as the "land" in which that city
was built. The city bearing this name Ex 12:37 was probably identical with
Zoan, which Rameses II. ("son of the sun") rebuilt. It became his special
residence, and ranked next in importance and magnificance to Thebes. Huge
masses of bricks, made of Nile mud, sun-dried, some of them mixed with stubble,
possibly moulded by Jewish hands, still mark the site of Rameses. This was the
general rendezvous of the Israelites before they began their march out of
Egypt. Called also Raamses Ex 1:11
Heights. A Levitical city in the tribe of Issachar 1Sa 30:27
1Ch 6:73 the same as Jarmuth Jos 21:29 and Remeth (q.v.), Jos 19:21
Heights of Gilead, a city of refuge on the east of
Jordan; called "Ramoth in Gilead" De 4:43 Jos 20:8 21:38 Here Ahab,
who joined Jehoshaphat in an endeavour to rescue it from the hands of the king
of Syria, was mortally wounded 1Ki 22:1-36 A similar attempt was afterwards
made by Ahaziah and Joram, when the latter was wounded 2Ki 8:28 In this city Jehu,
the son of Jehoshaphat, was anointed by one of the sons of the prophets 2Ki
9:1,4 It has with probability been identified with Reimun, on the northern
slope of the Jabbok, about 5 miles west of Jerash or Gerasa, one of the cities
of Decapolis. Others identify it with Gerosh, about 25 miles north-east of
es-Salt, with which also many have identified it.
See RAMATH-MIZPEH
1. Le 11:35 Probably a cooking furnace for two or more pots,
as the Hebrew word here is in the dual number; or perhaps a fire-place fitted
to receive a pair of ovens.
2. 2Ki 11:8 A Hebrew word is here used different from the
preceding, meaning "ranks of soldiers." The Levites were appointed to
guard the king's person within the temple 2Ch 23:7 while the soldiers were his
guard in the court, and in going from the temple to the palace. The soldiers
are here commanded to slay any one who should break through the
"ranks" (as rendered in the R.V.) to come near the king. In 2Ki 11:15
the expression, "Have her forth without the ranges, "is in the
Revised Version, "Have her forth between the ranks; "i.e., Jehoiada
orders that Athaliah should be kept surrounded by his own guards, and at the
same time conveyed beyond the precincts of the temple.
The price or payment made for our redemption, as when it
is said that the Son of man "gave his life a ransom for many" Mt
20:28 comp. Ac 20:28 Ro 3:23,24 1Co 6:19,20 Ga 3:13 4:4,5 Eph 1:7 Col 1:14 1Ti
2:6 Ti 2:14 1Pe 1:18,19 In all these passages the same idea is expressed). This
word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid. The
slave or captive is not liberated by a mere gratuitous favour, but a ransom
price has been paid, in consideration of which he is set free. The original
owner receives back his alienated and lost possession because he has bought it
back "with a price." This price or ransom (Gr. lutron) is always said to be Christ, his
blood, his death. He secures our redemption by the payment of a ransom.
See REDEMPTION
Tall.
1. A Benjamite, the son of Binea 1Ch 8:2,37 a descendant
of Saul.
2. Margin of 1Ch 20:4,6 where "giant" is given
in the text.
Healed, a Benjamite, whose son Palti was one of the twelve
spies Nu 13:9
Heb. 'orebh, from a root meaning "to be black"
(comp.) So 5:11 first mentioned as "sent forth" by Noah from the ark
Ge 8:7 "Every raven after his kind" was forbidden as food Le 11:15 De
14:14 Ravens feed mostly on carrion, and hence their food is procured with
difficulty Job 38:41 Ps 147:9 When they attack kids or lambs or weak animals,
it is said that they first pick out the eyes of their victims Pr 30:17 When
Elijah was concealed by the brook Cherith, God commanded the ravens to bring
him "bread and flesh in the morning, and bread and flesh in the
evening" 1Ki 17:3-6 There are eight species of ravens in Palestine, and
they are everywhere very numerous in that land.
See ELIJAH
The Nazarites were forbidden to make use of the razor Nu
6:5 Jud 13:5 At their consecration the Levites were shaved all over with a
razor Nu 8:7 comp. Ps 52:2 Eze 5:1
Fourth, one of the Midianite chiefs slain by the
Israelites in the wilderness Nu 31:8 Jos 13:21
A noose, the daughter of Bethuel, and the wife of Isaac
Ge 22:23 Ge 24:67 The circumstances under which Abraham's "steward"
found her at the "city of Nahor, "in Padan-aram, are narrated in Ge
24:1ff. "She can hardly be regarded as an amiable woman. When we first see
her she is ready to leave her father's house for ever at an hour's notice; and
her future life showed not only a full share of her brother Laban's duplicity,
but the grave fault of partiality in her relations to her children, and a
strong will, which soon controlled the gentler nature of her husband." The
time and circumstances of her death are not recorded, but it is said that she
was buried in the cave of Machpelah Ge 49:31
Horseman, or chariot.
1. One of Ishbosheth's "captains of bands" or
leaders of predatory troops 2Sa 4:2
2. The father of Jehonadab, who was the father of the
Rechabites 2Ki 10:15,23 Jer 35:6-19
The descendants of Rechab through Jonadab or Jehonadab.
They belonged to the Kenites, who accompanied the children of Israel into
Palestine, and dwelt among them. Moses married a Kenite wife Jud 1:16 and Jael
was the wife of "Heber the Kenite" Jud 4:17 Saul also showed kindness
to the Kenites 1Sa 15:6 The main body of the Kenites dwelt in cities, and
adopted settled habits of life 1Sa 30:29 but Jehonadab forbade his descendants
to drink wine or to live in cities.
They were commanded to lead always a nomad life. They adhered to the law
laid down by Jonadab, and were noted for their fidelity to the old-established
custom of their family in the days of Jeremiah Jer 35:1ff. and this feature of
their character is referred to by the prophet for the purpose of giving point
to his own exhortation. They are
referred to in Ne 3:14 1Ch 2:55 Dr. Wolff (1839) found in Arabia, near Mecca, a
tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has
been found near the Dead Sea who also profess to be descendants of the same
Kenite chief.
A change from enmity to friendship. It is mutual, i.e., it
is a change wrought in both parties who have been at enmity.
1. In Col 1:21,22 the word there used refers to a change
wrought in the personal character of the sinner who ceases to be an enemy to
God by wicked works, and yields up to him his full confidence and love. In 2Co
5:20 the apostle beseeches the Corinthians to be "reconciled to God",
i.e., to lay aside their enmity.
2. Ro 5:10 refers not to any change in our disposition
toward God, but to God himself, as the party reconciled. Ro 5:11 teaches the
same truth. From God we have received "the reconciliation" (R.V.),
i.e., he has conferred on us the token of his friendship. So also 2Co 5:18,19
speaks of a reconciliation originating with God, and consisting in the removal
of his merited wrath. In Eph 2:16 it is clear that the apostle does not refer
to the winning back of the sinner in love and loyalty to God, but to the
restoration of God's forfeited favour. This is effected by his justice being
satisfied, so that he can, in consistency with his own nature, be favourable
toward sinners. Justice demands the punishment of sinners. The death of Christ
satisfies justice, and so reconciles God to us. This reconciliation makes God
our friend, and enables him to pardon and save us.
See ATONEMENT
(Heb. mazkir, i.e., "the mentioner,
""rememberancer"), the office first held by Jehoshaphat in the
court of David 2Sa 8:16 also in the court of Solomon 1Ki 4:3 The next recorder
mentioned is Joah, in the reign of Hezekiah 2Ki 18:18,37 Isa 36:3,22 In the
reign of Josiah another of the name of Joah filled this office 2Ch 34:8 The
"recorder" was the chancellor or vizier of the kingdom. He brought
all weighty matters under the notice of the king, "such as complaints,
petitions, and wishes of subjects or foreigners. He also drew up papers for the
king's guidance, and prepared drafts of the royal will for the scribes. All
treaties came under his oversight; and he had the care of the national archives
or records, to which, as royal historiographer, like the same state officer in
Assyria and Egypt, he added the current annals of the kingdom."
Heb. goel; i.e., one charged with the duty of restoring
the rights of another and avenging his wrongs Le 25:48,49 Nu 5:8 Ru 4:1 Job
19:25 Ps 19:14 78:35 etc. This title is peculiarly applied to Christ. He
redeems us from all evil by the payment of a ransom (q.v.).
See REDEMPTION See GOEL
The purchase back of something that had been lost, by the
payment of a ransom. The Greek word so rendered is _apolutrosis_, a word
occurring nine times in Scripture, and always with the idea of a ransom or
price paid, i.e., redemption by a lutron (see) Mt 20:28 Mr 10:45 There are
instances in the LXX. Version of the Old Testament of the use of _lutron_ in
man's relation to man Le 19:20 25:51 Ex 21:30 Nu 35:31,32 Isa 45:13 Pr 6:35 and
in the same sense of man's relation to God Nu 3:49 18:15 There are many
passages in the New Testament which represent Christ's sufferings under the
idea of a ransom or price, and the result thereby secured is a purchase or
redemption (comp.) Ac 20:28 1Co 6:19,20 Ga 3:13 4:4,5 Eph 1:7 Col 1:14 1Ti
2:5,6 Ti 2:14 Heb 9:12 1Pe 1:18,19 Re 5:9 The idea running through all these
texts, however various their reference, is that of payment made for our
redemption. The debt against us is not viewed as simply cancelled, but is fully
paid. Christ's blood or life, which he surrendered for them, is the
"ransom" by which the deliverance of his people from the servitude of
sin and from its penal consequences is secured. It is the plain doctrine of
Scripture that "Christ saves us neither by the mere exercise of power, nor
by his doctrine, nor by his example, nor by the moral influence which he
exerted, nor by any subjective influence on his people, whether natural or
mystical, but as a satisfaction to divine justice, as an expiation for sin, and
as a ransom from the curse and authority of the law, thus reconciling us to God
by making it consistent with his perfection to exercise mercy toward
sinners" (Hodge's Systematic Theology).
See REDEEMER
The sea so called extends along the west coast of Arabia
for about 1,400 miles, and separates Asia from Africa. It is connected with the
Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point
(Ras Mohammed) about 200 miles from its nothern extremity it is divided into
two arms, that on the east called the AElanitic Gulf, now the Bahr el-'Akabah,
about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about
150 miles long by about 20 broad. This branch is now connected with the
Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic
Peninsula. The Hebrew name generally given to this sea is _Yam Suph_. This word
_suph_ means a woolly kind of sea-weed, which the sea casts up in great
abundance on its shores. In these passages, Ex 10:19 13:18 15:4,22 23:31 Nu
14:25 etc., the Hebrew name is always translated "Red Sea, "which was
the name given to it by the Greeks. The origin of this name (Red Sea) is
uncertain. Some think it is derived from the red colour of the mountains on the
western shore; others from the red coral found in the sea, or the red
appearance sometimes given to the water by certain zoophytes floating in it. In
the New Testament Ac 7:36 Heb 11:29 this name is given to the Gulf of Suez.
This sea was also called by the Hebrews Yam-mitstraim, i.e., "the Egyptian
sea" Isa 11:15 and simply Ha-yam, "the sea" Ex 14:2,9,16,21,28
Jos 24:6,7 Isa 10:26 etc. The great historical event connected with the Red Sea
is the passage of the children of Israel, and the overthrow of the Egyptians,
to which there is frequent reference in Scripture Ex 14:1ff. Ex 15:1ff. Nu 33:8
De 11:4 Jos 2:10 Jud 11:16 2Sa 22:16 Ne 9:9-11 Ps 66:6 Isa 10:26 Ac 7:36 etc.
The account of the march of the Israelites through the
Red Sea is given in Ex 14:22-31 There has been great diversity of opinion as to
the precise place where this occurred. The difficulty of arriving at any
definite conclusion on the matter is much increased by the consideration that
the head of the Gulf of Suez, which was the branch of the sea that was crossed,
must have extended at the time of the Exodus probably 50 miles farther north
than it does at present. Some have argued that the crossing took place opposite
the Wady Tawarik, where the sea is at present some 7 miles broad. But the
opinion that seems to be best supported is that which points to the
neighbourhood of Suez. This position perfectly satisfies all the conditions of
the stupendous miracle as recorded in the sacred narrative.
See EXODUS
1. "Paper reeds" Isa 19:7 R.V.,
"reeds"). Heb. 'aroth, properly green herbage growing in marshy
places.
2. Heb. kaneh 1Ki 14:15 Job 40:21 Isa 19:6 whence the Gr.
kanna, a "cane, "a generic name for a reed of any kind. The reed of
Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet,
its stalk jointed like the bamboo, "with a magnificent panicle of blossom
at the top, and so slender and yielding that it will lie perfectly flat under a
gust of wind, and immediately resume its upright position." It is used to
illustrate weakness 2Ki 18:21 Eze 29:6 also fickleness or instability Mt 11:7
comp. Eph 4:14 A "bruised reed" Isa 42:3 Mt 12:20 is an emblem of a
believer weak in grace. A reed was put into our Lord's hands in derision Mt
27:29 and "they took the reed and smote him on the head" Mt 27:30 The
"reed" on which they put the sponge filled with vinegar Mt 27:48 was,
according to John Jo 19:29 a hyssop stalk, which must have been of some length,
or perhaps a bunch of hyssop twigs fastened to a rod with the sponge.
See CANE See FLAG
The process of refining metals is referred to by way of
illustrations in Isa 1:25 Jer 6:29 Zec 13:9 Mal 3:2,3
Were six in number Nu 35:6-34
On the west of Jordan were
1. Kadesh, in Naphtali; See KADESH
2. Shechem, in Mount Ephraim; See SHECHEM
3. Hebron, in Judah. See HEBRON
On the east of Jordan were,
1. Golan, in Bashan See GOLAN 24518
2. Ramoth-Gilead, in Gad See RAMOTH-GILEAD
3. Bezer, in Reuben See BEZER
Friend of the king, one of the two messengers sent by the
exiled Jews to Jerusalem in the time of Darius Zec 7:2 to make inquiries at the
temple.
Only found in Mt 19:28 Ti 3:5 This word literally means a
"new birth." The Greek word so rendered (palingenesia) is used by
classical writers with reference to the changes produced by the return of
spring.
1. In Mt 19:28 the word is equivalent to the
"restitution of all things" Ac 3:21
2. In Ti 3:5 it denotes that change of heart elsewhere
spoken of
a. as a passing from death to life 1Jo 3:14
b. becoming a new creature in Christ Jesus 2Co 5:17
c. being born again Joh 3:5
d. a renewal of the mind Ro 12:2
e. a resurrection from the dead Eph 2:6
f. a being quickened Eph 2:1,5
g. This change is ascribed to the Holy Spirit. It
originates not with man but with God Joh 1:12,13 1Jo 2:29 5:1,4
h. As to the nature of the change, it consists in the
implanting of a new principle or disposition in the soul; the impartation of
spiritual life to those who are by nature "dead in trespasses and
sins."
i. The necessity of such a change is emphatically
affirmed in Scripture Joh 3:3 Ro 7:18 8:7-9 1Co 2:14 Eph 2:1 4:21-24
Enlargement of the Lord, the son of Eliezer, and grandson
of Moses 1Ch 23:17 24:21
Street; broad place.
1. The father of Hadadezer, king of Tobah 2Sa 8:3,12
2. Ne 10:11
3. The same, probably, as Beth-rehob 2Sa 10:6,8 Jud 18:28
a place in the north of Palestine Nu 13:21 It is now supposed to be represented
by the castle of Hunin, south-west of Dan, on the road from Hamath into
Coele-Syria.
4. A town of Asher Jos 19:28 to the east of Zidon.
5. Another town of Asher Jos 19:30 kept possession of by
the Canaanites Jud 1:31
He enlarges the people, the successor of Solomon on the
throne, and apparently his only son. He was the son of Naamah "the
Ammonitess, " some well-known Ammonitish princess 1Ki 14:21 2Ch 12:13 He
was forty-one years old when he ascended the throne, and he reigned seventeen
years (B.C. 975-958) Although he was acknowledged at once as the rightful heir
to the throne, yet there was a strongly-felt desire to modify the character of
the government. The burden of taxation to which they had been subjected during
Solomon's reign was very oppressive, and therefore the people assembled at
Shechem and demanded from the king an alleviation of their burdens. He went to
meet them at Shechem, and heard their demands for relief 1Ki 12:4 After three
days, having consulted with a younger generation of courtiers that had grown up
around him, instead of following the advice of elders, he answered the people
haughtily 1Ki 12:6-15. "The king hearkened not unto the people; for the cause
was from the Lord" (comp.) 1Ki 11:31 12:15 This brought matters speedily
to a crisis. The terrible cry was heard (comp.) 2Sa 20:1 "What portion
have we in David? Neither have we inheritance in the son of Jesse: To your
tents, O Israel: Now see to thine own house, David" 1Ki 12:16 And now at
once the kingdom was rent in twain.
Rehoboam was appalled, and tried concessions, but it was too late 1Ki
12:18 The tribe of Judah, Rehoboam's own tribe, alone remained faithful to him.
Benjamin was reckoned along with Judah, and these two tribes formed the
southern kingdom, with Jerusalem as its capital; while the northern ten tribes
formed themselves into a separate kingdom, choosing Jeroboam as their king.
Rehoboam tried to win back the revolted ten tribes by making war against them,
but he was prevented by the prophet Shemaiah 1Ki 12:21-24 2Ch 11:1-4 from
fulfilling his purpose.
See JEROBOAM In the fifth year of Rehoboam's reign,
Shishak (q.v.), one of the kings of Egypt of the Assyrian dynasty, stirred up,
no doubt, by Jeroboam his son-in-law, made war against him. Jerusalem submitted
to the invader, who plundered the temple and virtually reduced the kingdom to
the position of a vassal of Egypt 1Ki 14:25,26 2Ch 12:5-9 A remarkable memorial
of this invasion has been discovered at Karnac, in Upper Egypt, in certain
sculptures on the walls of a small temple there. These sculptures represent the
king, Shishak, holding in his hand a train of prisoners and other figures, with
the names of the captured towns of Judah, the towns which Rehoboam had
fortified 2Ch 11:5-12 The kingdom of Judah, under Rehoboam, sank more and more
in moral and spiritual decay. "There was war between Rehoboam and Jeroboam
all their days." At length, in the fifty-eighth year of his age, Rehoboam
"slept with his fathers, and was buried with his fathers in the city of
David" 1Ki 14:31 He was succeeded by his son Abijah.
See EGYPT
Broad places.
1. A well in Gerar dug by Isaac Ge 26:22 supposed to be
in Wady er-Ruheibeh, about 20 miles south of Beersheba.
2. An ancient city on the Euphrates Ge 36:37 1Ch 1:48
"Rehoboth by the river."
3. Named among the cities of Asshur Ge 10:11 Probably,
however, the words "rehoboth'ir" are to be translated as in the
Vulgate and the margin of A.V., "the streets of the city, "or rather
"the public square of the city", i.e., of Nineveh.
Merciful.
1. One of "the children of the province" who
returned from the Captivity Ezr 2:2 the same as "Nehum" Ne 7:7
2. The "chancellor" of Artaxerxes, who sought
to stir him up against the Jews Ezr 4:8-24 and prevent the rebuilding of the
walls and the temple of Jerusalem.
3. A Levite Ne 3:17
4. Ne 10:25
5. A priest Ne 12:3
Friendly, one who maintained true allegiance to king
David 1Ki 1:8 when Adonijah rebelled.
The kidneys, the supposed seat of the desires and
affections; used metaphorically for "heart." The "reins"
and the "heart" are often mentioned together, as denoting the whole
moral constitution of man Ps 7:9 16:7 26:2 139:13 Jer 17:10 etc.
Embroidered; variegated.
1. One of the five Midianite kings whom the Israelites
destroyed Nu 31:8
2. One of the sons of Hebron 1Ch 2:43,44
3. A town of Benjamin Jos 18:27
Adorned by the Lord, the father of Pekah, who conspired
successfully against Pekahiah 2Ki 15:25,27,30,32,37 Isa 7:1,4,5,9 8:6
Another form of Ramah (q.v.) or Ramoth 1Ch 6:73 Jos 19:21
and probably also of Jarmuth Jos 21:29
Jos 19:13 rendered correctly in the Revised Version,
"Rimmon, which stretcheth unto Neah, "a landmark of Zebulun; called
also Rimmon 1Ch 6:77
Ac 7:43 R.V., "Rephan"). In Am 5:26 the Heb.
Chiun (q.v.) is rendered by the LXX. "Rephan, "and this name is
adopted by Luke in his narrative of the Acts. These names represent the
star-god Saturn or Moloch.
Isa 3:24 probably a rope, as rendered in the LXX. and
Vulgate and Revised Version, or as some prefer interpreting the phrase,
"girdle and robe are torn [i.e., are 'a rent']by the hand of
violence."
There are three Greek words used in the New Testament to
denote repentance.
1. The verb _metamelomai_ is used of a change of mind,
such as to produce regret or even remorse on account of sin, but not necessarily
a change of heart. This word is used with reference to the repentance of Judas
Mt 27:3
2. Metanoeo, meaning to change one's mind and purpose, as
the result of after knowledge. This verb, with
3. the cognate noun _metanoia_, is used of true repentance,
a change of mind and purpose and life, to which remission of sin is promised.
Evangelical repentance consists of
a. a true sense of one's own guilt and sinfulness;
b. an apprehension of God's mercy in Christ;
c. an actual hatred of sin Ps 119:128 Job 42:5,6 2Co 7:10
and turning from it to God
d. a persistent endeavour after a holy life in a walking
with God in the way of his commandments. The true penitent is conscious of
guilt Ps 51:4,9 of pollution Ps 51:5,7,10 and of helplessness Ps 51:11 109:21,22
Thus he apprehends himself to be just what God has always seen him to be and
declares him to be. But repentance comprehends not only such a sense of sin,
but also an apprehension of mercy, without which there can be no true
repentance Ps 51:1 130:4
Healed of God, one of Shemaiah's sons. He and his
brethren, on account of their "strength for service, "formed one of
the divisions of the temple porters 1Ch 26:7,8
Lofty men; giants, Ge 14:5 2Sa 21:16,18 marg. A.V.,
Rapha, marg. R.V., Raphah; De 3:13 R.V.; A.V., "giants"). The
aborigines of Palestine, afterwards conquered and dispossessed by the Canaanite
tribes, are classed under this general title. They were known to the Moabites
as Emim, i.e., "fearful", De 2:11 and to the Ammonites as Zamzummim.
Some of them found refuge among the Philistines, and were still existing in the
days of David. We know nothing of their origin. They were not necessarily
connected with the "giants" (R.V., "Nephilim") of Ge 6:4
See GIANTS
Jos 15:8 18:16 R.V. When David became king over all
Israel, the Philistines, judging that he would now become their uncompromising
enemy, made a sudden attack upon Hebron, compelling David to retire from it. He
sought refuge in "the hold" at Adullam 2Sa 5:17-22 and the
Philistines took up their position in the valley of Rephaim, on the west and
south-west of Jerusalem. Thus all communication between Bethlehem and Jerusalem
was intercepted. While David and his army were encamped here, there occurred
that incident narrated in 2Sa 23:15-17 Having obtained divine direction, David
led his army against the Philistines, and gained a complete victory over them.
The scene of this victory was afterwards called Baalperazim (q.v.). A second
time, however, the Philistines rallied their forces in this valley 2Sa 5:22 Again
warned by a divine oracle, David led his army to Gibeon, and attacked the
Philistines from the south, inflicting on them another severe defeat, and
chasing them with great slaughter to Gezer (q.v.). There David kept in check
these enemies of Israel. This valley is now called el-Bukei'a.
Supports, one of the stations of the Israelites, situated
in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could
be found for the people to drink, and in their impatience they were ready to
stone Moses, as if he were the cause of their distress. At the command of God
Moses smote "the rock in Horeb, "and a copious stream flowed forth,
enough for all the people. After this the Amalekites attacked the Israelites
while they were here encamped, but they were utterly defeated Ex 17:1,8-16 They
were the "first of the nations" to make war against Israel Nu 24:20
Leaving Rephidim, the Israelites advanced into the wilderness of Sinai Ex
19:1,2 Nu 33:14,15 marching probably through the two passes of the Wady Solaf
and the Wady esh-Sheikh, which converge at the entrance to the plain er-Rahah,
the "desert of Sinai, "which is two miles long and about half a mile
broad.
See SINAI See MERIBAH
That which is rejected on account of its own
worthlessness Jer 6:30 Heb 6:8 Gr. adokimos, "rejected". This word is
also used with reference to persons cast away or rejected because they have
failed to make use of opportunities offered them 1Co 9:27 2Co 13:5-7
Jos 6:9 the troops in the rear of an army on the march,
the rear-guard. This word is a corruption of the French arriere-garde. During
the wilderness march the tribe of Dan formed the rear-guard Nu 10:25 comp. 1Sa
29:2 Isa 52:12 58:8
Head of the stream; bridle, one of Nimrod's cities Ge
10:12 "between Nineveh and Calah." It has been supposed that the four
cities named in this verse were afterwards combined into one under the name of
Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified
with the mound of ruins called Karamless.
1. Gr. katapausis, equivalent to the Hebrew word _noah_
Heb 4:1
2. Gr. anapausis, "rest from weariness" Mt
11:28
3. Gr. anesis, "relaxation" 2Th 1:7
4. Gr. sabbatismos, a Sabbath rest, a rest from all work
Heb 4:9 R.V., "sabbath"), a rest like that of God when he had
finished the work of creation.
One of the cardinal facts and doctrines of the gospel. If
Christ be not risen, our faith is vain 1Co 15:14 The whole of the New Testament
revelation rests on this as an historical fact. On the day of Pentecost Peter
argued the necessity of Christ's resurrection from the prediction in Ps 16:1ff.
Ac 2:24-28 In his own discourses, also, our Lord clearly intimates his
resurrection Mt 20:19 Mr 9:9 Mr 14:28 Lu 18:33 Joh 2:19-22 The evangelists give
circumstantial accounts of the facts connected with that event, and the
apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord
are recorded in the New Testament. They may be arranged as follows:
1. To Mary Magdalene at the sepulchre alone. This is
recorded at length only by John Joh 20:11-18 and alluded to by Mark Mr 16:9-11
2. To certain women, "the other Mary, "Salome,
Joanna, and others, as they returned from the sepulchre. Matthew Mt 28:1-10
alone gives an account of this. (Comp.) Mr 16:1-8 Lu 24:1-11
3. To Simon Peter alone on the day of the resurrection.
Lu 24:34 1Co 15:5
4. To the two disciples on the way to Emmaus on the day
of the resurrection, recorded fully only by Luke Lu 24:13-35 Comp. Mr 16:12,13
5. To the ten disciples (Thomas being absent) and others
"with them, "at Jerusalem on the evening of the resurrection day. One
of the evangelists gives an account of this appearance, Joh 20:19-24
6. To the disciples again (Thomas being present) at
Jerusalem Mr 16:14-18 Lu 24:33-40 Joh 20:26-28 See also 1Co 15:5
7. To the disciples when fishing at the Sea of Galilee.
Of this appearance also John Joh 21:1-23 alone gives an account.
8. To the eleven, and above 500 brethren at once, at an
appointed place in Galilee 1Co 15:6 comp. Mt 28:16-20
9. To James, but under what circumstances we are not
informed 1Co 15:7
10. To the apostles immediately before the ascension.
They accompanied him from Jerusalem to Mount Olivet, and there they saw him
ascend "till a cloud received him out of their sight" Mr 16:19 Lu
24:50-52 Ac 1:4-10 It is worthy of note that it is distinctly related that on
most of these occasions our Lord afforded his disciples the amplest opportunity
of testing the fact of his resurrection. He conversed with them face to face.
They touched him Mt 28:9 Lu 24:39 Joh 20:27 and he ate bread with them Lu
24:42,43 Joh 21:12,13
11. In addition to the above, mention might be made of
Christ's manifestation of himself to Paul at Damascus, who speaks of it as an
appearance of the risen Saviour Ac 9:3-9,17 1Co 15:8 9:1 It is implied in the
words of Luke Ac 1:3 that there may have been other appearances of which we
have no record.
The resurrection is spoken of as the act
1. of God the Father Ps 16:10 Ac 2:24 3:15 Ro 8:11 Eph
1:20 Col 2:12 Heb 13:20
2. of Christ himself Joh 2:19 10:18
3. of the Holy Spirit 1Pe 3:18
The resurrection is a public testimony of Christ's
release from his undertaking as surety, and an evidence of the Father's
acceptance of his work of redemption.
It is a victory over death and the grave for all his followers. The importance of Christ's resurrection will
be seen when we consider that if he rose the gospel is true, and if he rose not
it is false. His resurrection from the dead makes it manifest that his
sacrifice was accepted. Our justification was secured by his obedience to the
death, and therefore he was raised from the dead Ro 4:25 His resurrection is a
proof that he made a full atonement for our sins, that his sacrifice was
accepted as a satisfaction to divine justice, and his blood a ransom for
sinners. It is also a pledge and an earnest of the resurrection of all
believers Ro 8:11 1Co 6:14 15:47-49 Php 3:21 1Jo 3:2 As he lives, they shall
live also. It proved him to be the Son of God, inasmuch as it authenticated all
his claims Joh 2:19 10:17 "If Christ did not rise, the whole scheme of
redemption is a failure, and all the predictions and anticipations of its
glorious results for time and for eternity, for men and for angels of every
rank and order, are proved to be chimeras. 'But now is Christ risen from the
dead, and become the first-fruits of them that slept.' Therefore the Bible is
true from Genesis to Revelation. The kingdom of darkness has been overthrown,
Satan has fallen as lightning from heaven, and the triumph of truth over error,
of good over evil, of happiness over misery is for ever secured." Hodge.
With reference to the report which the Roman soldiers were bribed Mt 28:12-14
to circulate concerning Christ's resurrection, "his disciples came by
night and stole him away while we slept, " Matthew Henry in his
"Commentary, "under Joh 20:1-10 fittingly remarks, "The
grave-clothes in which Christ had been buried were found in very good order,
which serves for an evidence that his body was not 'stolen away while men slept.'
Robbers of tombs have been known to take away 'the clothes' and leave the body;
but none ever took away 'the body' and left the clothes, especially when they
were 'fine linen' and new Mr 15:46 Any one would rather choose to carry a dead
body in its clothes than naked. Or if they that were supposed to have stolen it
would have left the grave-clothes behind, yet it cannot be supposed they would
find leisure to 'fold up the linen.'"
1. Will be simultaneous both of the just and the unjust
Da 12:2 Joh 5:28,29 Ro 2:6-16 2Th 1:6-10
2. The qualities of the resurrection body will be
different from those of the body laid in the grave 1Co 15:53,54 Php 3:21
3. but its identity will nevertheless be preserved. It
will still be the same body 1Co 15:42-44 which rises again.
4. As to the nature of the resurrection body,
a. it will be spiritual 1Co 15:44 i.e., a body adapted to
the use of the soul in its glorified state, and to all the conditions of the
heavenly state;
b. glorious, incorruptible, and powerful 1Co 15:54
c. like unto the glorified body of Christ Php 3:21
d. immortal Re 21:4
5. Christ's resurrection secures and illustrates that of
his people."
a. Because his resurrection seals and consummates his
redemptive power; and the redemption of our persons involves the redemption of
our bodies Ro 8:23
b. Because of our federal and vital union with Christ 1Co
15:21,22 1Th 4:14
c. Because of his Spirit which dwells in us making our
bodies his members 1Co 6:15 Ro 8:11
d. Because Christ by covenant is Lord both of the living
and the dead Ro 14:9
e. This same federal and vital union of the Christian
with Christ likewise causes the resurrection of the believer to be similar to
as well as consequent upon that of Christ" 1Co 15:49 Php 3:21 1Jo 3:2
Hodge's Outlines of Theology.
Behold a son!, the eldest son of Jacob and Leah Ge 29:32
His sinful conduct, referred to in Ge 35:22 brought down upon him his dying
father's malediction Ge 49:3-4 He showed kindness to Joseph, and was the means
of saving his life when his other brothers would have put him to death Ge
37:21,22 It was he also who pledged his life and the life of his sons when
Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his
family went down into Egypt Ge 46:8 no further mention is made of Reuben beyond
what is recorded in Ge 49:3,4
At the Exodus numbered 46,500 male adults, from twenty
years old and upwards Nu 1:20,21 and at the close of the wilderness wanderings
they numbered only 43,730 Nu 26:7 This tribe united with that of Gad in asking
permission to settle in the "land of Gilead, " "on the other
side of Jordan" Nu 32:1-5 The lot assigned to Reuben was the smallest of
the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the
south along the coast of the Dead Sea to its northern end, where the Jordan
flows into it Jos 13:15-21,23 It thus embraced the original kingdom of Sihon.
Reuben is "to the eastern tribes what Simeon is to the western. 'Unstable
as water, 'he vanishes away into a mere Arabian tribe. 'His men are few; 'it is
all he can do 'to live and not die.' We hear of nothing beyond the
multiplication of their cattle in the land of Gilead, their spoils of 'camels
fifty thousand, and of asses two thousand' 1Ch 5:9,10,20,21 In the great struggles
of the nation he never took part. The complaint against him in the song of
Deborah is the summary of his whole history. 'By the streams of Reuben, 'i.e.,
by the fresh streams which descend from the eastern hills into the Jordan and
the Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in
the 'streams' of Reuben great were the 'desires'",i.e., resolutions which
were never carried out, the people idly resting among their flocks as if it
were a time of peace Jud 5:15,16 Stanley's Sinai and Palestine. All the three
tribes on the east of Jordan at length fell into complete apostasy, and the
time of retribution came. God "stirred up the spirit of Pul, king of
Assyria, and the spirit of Tiglath-pileser, king of Assyria, "to carry
them away, the first of the tribes, into captivity 1Ch 5:25,26
Friend of God.
1. A son of Esau and Bashemath Ge 36:4,10 1Ch 1:35
2. "The priest of Midian, "Moses' father-in-law
Ex 2:18 =Raguel Nu 10:29 If he be identified with Jethro (q.v.), then this may
be regarded as his proper name, and Jether or Jethro (i.e.,
"excellency") as his official title.
3. Nu 2:14 called also Deuel Nu 1:14 7:42
An uncovering, a bringing to light of that which had been
previously wholly hidden or only obscurely seen. God has been pleased in
various ways and at different times Heb 1:1 to make a supernatural revelation
of himself and his purposes and plans, which, under the guidance of his Spirit,
has been committed to writing.
See WORD OF GOD The Scriptures are not merely the
"record" of revelation; they are the revelation itself in a written
form, in order to the accurate presevation and propagation of the truth.
Revelation and inspiration differ. Revelation is the supernatural communication
of truth to the mind; inspiration (q.v.) secures to the teacher or writer
infallibility in communicating that truth to others. It renders its subject the
spokesman or prophet of God in such a sense that everything he asserts to be
true, whether fact or doctrine or moral principle, is true, infallibly true.
1. =The Apocalypse, the closing book and the only
prophetical book of the New Testament canon. The author of this book was
undoubtedly John the apostle. His name occurs four times in the book itself Re
1:1,4,9 22:8 and there is every reason to conclude that the "John"
here mentioned was the apostle. In a manuscript of about the twelfth century he
is called "John the divine, "but no reason can be assigned for this
appellation.
2. The date of the writing of this book has generally been
fixed at A.D. 96 in the reign of Domitian.
There are some, however, who contend for an earlier date, A.D. 68 or 69
in the reign of Nero. Those who are in favour of the later date appeal to the
testimony of the Christian father Irenaeus, who received information relative
to this book from those who had seen John face to face. He says that the
Apocalypse "was seen no long time ago."
3. As to the relation between this book and the Gospel of
John, it has been well observed that "the leading ideas of both are the
same. The one gives us in a magnificent vision, the other in a great historic
drama, the supreme conflict between good and evil and its issue. In both Jesus
Christ is the central figure, whose victory through defeat is the issue of the
conflict. In both the Jewish dispensation is the preparation for the gospel,
and the warfare and triumph of the Christ is described in language saturated
with the Old Testament. The difference of date will go a long way toward
explaining the difference of style." Plummer's Gospel of St. John, Introd.
The second advent of Christ. Three different Greek words
are used by the apostles to express this,
1. apokalupsis 1Co 1:7 14:6,26 2Th 1:7 1Pe 1:7,13 Re 1:1
2. parousia Mt 24:3,27 1Th 2:19 Jas 5:7,8
3. epiphaneia 1Ti 6:14 2Ti 1:10 4:1-8 Ti 2:13 There
existed among Christians a wide expectation, founded on Mt 24:29,30,34 of the
speedy return of Christ.
See MILLENNIUM
Solid; a stone, 2Ki 19:12 Isa 37:12 a fortress near
Haran, probably on the west of the Euphrates, conquered by Sennacherib.
Firm; a prince, a king of Syria, who joined Pekah (q.v.)
in an invasion of the kingdom of Judah 2Ki 15:37 16:5-9 Isa 7:1-8 Ahaz induced
Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for
the purpose of defending his own kingdom. Damascus was taken, and Rezin was
slain in battle by the Assyrian king, and his people carried into captivity,
B.C. 732 2Ki 16:9
Prince, son of Eliadah. Abandoning the service of
Hadadezer, the king of Zobah, on the occasion of his being defeated by David,
he became the "captain over a band" of marauders, and took Damascus,
and became king of Syria 1Ki 11:23-25 2Sa 8:3-8 For centuries after this the
Syrians were the foes of Israel. He "became an adversary to Israel all the
days of Solomon."
Breach, a town in the south of Italy, on the Strait of
Messina, at which Paul touched on his way to Rome Ac 28:13 It is now called
Rheggio.
Affection, son of Zorobabel, mentioned in the genealogy
of our Lord Lu 3:27
A rose, the damsel in the house of Mary, the mother of
John Mark. She came to hearken when Peter knocked at the door of the gate Ac
12:12-15
A rose, an island to the south of the western extremity
of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad.
Here the apostle probably landed on his way from Greece to Syria Ac 21:1 on
returning from his third missionary journey.
Fruitful, an ancient town on the northern frontier of
Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs, on
the eastern bank of the Orontes, in a wide and fertile plain. Here
Nebuchadnezzar had his head-quarters in his campaign against Jerusalem, and
here also Necho fixed his camp after he had routed Josiah's army at Megiddo 2Ki
23:29-35 25:6,20,21 Jer 39:5 52:10 It was on the great caravan road from
Palestine to Carchemish, on the Euphrates. It is described Nu 34:11 as "on
the eastern side of Ain." A place still called el Ain, i.e., "the
fountain", is found in such a position about 10 miles distant.
See JERUSALEM
(Heb. hodah). The oldest and, strictly speaking, the only
example of a riddle was that propounded by Samson Jud 14:12-18 The parabolic
prophecy in Eze 17:2-18 is there called a "riddle." It was rather,
however, an allegory. The word "darkly" in 1Co 13:12 is the rendering
of the Greek enigma; marg., "in a riddle."
See JUSTIFICATION
Pomegranate.
1. A man of Beeroth 2Sa 4:2
2. one of the four Gibeonite cities Jos 19:7 (Remmon)
3. A Syrian idol, mentioned only in 2Ki 5:18
4. One of the "uttermost cities" of Judah, afterwards
given to Simeon Jos 15:21,32 19:7 1Ch 4:32 In Jos 15:32 Ain and Rimmon are
mentioned separately, but in Jos 19:7 1Ch 4:32 (comp.) Ne 11:29 the two words
are probably to be combined, as forming together the name of one place,
Ain-Rimmon=the spring of the pomegranate. It has been identified with Um
er-Rumamin, about 13 miles south-west of Hebron.
5. "Rock of, "to which the Benjamites fled Jud
20:45,47 21:13 and where they maintained themselves for four months after the
fearful battle at Gibeah, in which they were almost exterminated, 600 only
surviving out of about 27,000 It is the present village of Rummon, "on the
very edge of the hill country, with a precipitous descent toward the Jordan
valley, " supposed to be the site of Ai.
A pomegranate breach, or Rimmon of the breach, one of the
stations of the Israelites in the wilderness Nu 33:19,20
Used as an ornament to decorate the fingers, arms,
wrists, and also the ears and the nose.
1. Rings were used as a signet Ge 38:18
2. They were given as a token of
a. investment with authority Ge 41:42 Es 3:8-10 8:2
b. favour and dignity Lu 15:22
3. They were generally worn by rich men Jas 2:2
4. They are mentioned by Isaiah Isa 3:21 among the
adornments of Hebrew women.
A crusher, Gomer's second son Ge 10:3 supposed to have
been the ancestor of the Paphlagonians.
Heap of ruins; dew, a station of the Israelites in the
wilderness Nu 33:21,22
Wild broom, a station in the wilderness Nu 33:18,19 the
"broom valley, "or "valley of broombushes, "the place
apparently of the original encampment of Israel, near Kadesh.
1. Heb. 'aphik, properly the channel or ravine that holds
water 2Sa 22:16 translated "brook, ""river, ""stream,
"but not necessarily a perennial stream Eze 6:3 31:12 32:6 34:13
2. Heb. nahal, in winter a "torrent, "in summer
a "wady" or valley Ge 32:23 De 2:24 3:16 Isa 30:28 La 2:18 Eze 47:9
These winter torrents sometimes come down with great suddenness and with
desolating force. A distinguished traveller thus describes his experience in
this matter:, "I was encamped in Wady Feiran, near the base of Jebel
Serbal, when a tremendous thunderstorm burst upon us. After little more than an
hour's rain, the water rose so rapidly in the previously dry wady that I had to
run for my life, and with great difficulty succeeded in saving my tent and
goods; my boots, which I had not time to pick up, were washed away. In less
than two hours a dry desert wady upwards of 300 yards broad was turned into a
foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing
everything upon it, tangled masses of tamarisks, hundreds of beautiful
palmtrees, scores of sheep and goats, camels and donkeys, and even men, women,
and children, for a whole encampment of Arabs was washed away a few miles above
me. The storm commenced at five in the evening; at half-past nine the waters
were rapidly subsiding, and it was evident that the flood had spent its
force." (Comp.) Mt 7:27 Lu 6:49
3. Nahar, a "river" continuous and full, a
perennial stream, as the Jordan, the Euphrates Ge 2:10 15:18 De 1:7 Ps 66:6 Eze
10:15
4. Tel'alah, a conduit, or water-course 1Ki 18:32 2Ki
18:17 20:20 Job 38:25 Eze 31:4
5. Peleg, properly "waters divided", i.e.,
streams divided, throughout the land Ps 1:3 "the rivers [i.e., 'divisions']of
waters" Job 20:17 29:6 Pr 5:16
6. Ye'or, i.e., "great river", probably from an
Egyptian word (Aur), commonly applied to the Nile Ge 41:1-3 but also to other
rivers Job 28:10 Isa 33:21
7. Yubhal, "a river" Jer 17:8 a full flowing
stream.
8. 'Ubhal, "a river" Da 8:2
1. Heb. nahar mitsraim, denotes in Ge 15:18 the Nile, or
its eastern branch 2Ch 9:26
2. In Nu 34:5 (R.V., "brook of Egypt") the
Hebrew word is _nahal_, denoting a stream flowing rapidly in winter, or in the
rainy season. This is a desert stream on the borders of Egypt. It is now called
the Wady el-'Arish. The present boundary between Egypt and Palestine is about
midway between this wady and Gaza. (See) Nu 34:5 Jos 15:4,47 1Ki 8:65 2Ki 24:7
Isa 27:12 Eze 47:19 In all these passages the R.V. has "brook" and
the A.V. "river.".
Probably the Arno 2Sa 24:5
Ps 65:9 as opposed to earthly streams, denoting that the
divine resources are inexhaustible, or the sum of all fertilizing streams that
water the earth Ge 2:10
Ps 137:1 i.e., of the whole country of Babylonia, e.g.,
the Tigris, Euphrates, Chalonas, the Ulai, and the numerous canals.
The Abana and Pharpar 2Ki 5:12
Joe 3:18 the watercourses of Judea.
Coal; hot stone, the daughter of Aiah, and one of Saul's
concubines. She was the mother of Armoni and Mephibosheth 2Sa 3:7 21:8,10,11 It
happened that a grievous famine, which lasted for three years, fell upon the
land during the earlier half of David's reign at Jerusalem. This calamity was
sent "for Saul and for his bloody house, because he slew the
Gibeonites." David inquired of the Gibeonites what satisfaction they
demanded, and was answered that nothing would compensate for the wrong Saul had
done to them but the death of seven of Saul's sons. David accordingly delivered
up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul's
eldest daughter, whom she bore to Adriel. These the Gibeonites put to death,
and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah
thereupon took her place on the rock of Gibeah (q.v.), and for five months
watched the suspended bodies of her children, to prevent them from being
devoured by the beasts and birds of prey, till they were at length taken down
and buried by David. Her marriage to Abner was the occasion of a quarrel
between him and Ishbosheth, which led to Abner's going over to the side of
David 2Sa 3:17-21
1Sa 27:10 R.V., "raid", an inroad, an
incursion. This word is never used in Scripture in the sense of a way or path.
Practised by the Ishmaelites Ge 16:12 the Chaldeans and
Sabeans Job 1:15,17 and the men of Shechem Jud 9:25 See also 1Sa 27:6-10 30:1
Ho 4:2 6:9 Robbers infested Judea in our Lord's time Lu 10:30 Joh 18:40 Ac
5:36,37 21:38 2Co 11:26 The words of the Authorized Version, "counted it
not robbery to be equal, "etc. Php 2:6,7 are better rendered in the
Revised Version, "counted it not a prize to be on an equality, "etc.,
i.e., "did not look upon equality with God as a prize which must not slip
from his grasp" "did not cling with avidity to the prerogatives of
his divine majesty; did not ambitiously display his equality with God."
"Robbers of churches" should be rendered, as in the Revised Version,
"of temples." In the temple at Ephesus there was a great
treasure-chamber, and as all that was laid up there was under the guardianship
of the goddess Diana, to steal from such a place would be sacrilege Ac 19:37
(Heb. tsur), employed as a symbol of God in the Old
Testament 1Sa 2:2 2Sa 22:3 Isa 17:10 Ps 28:1 31:2,3 89:26 95:1 also in the New
Testament Mt 16:18 Ro 9:33 1Co 10:4 In Da 2:45 the Chaldaic form of the Hebrew
word is translated "mountain." It ought to be translated "rock,
"as in Hab 1:12 in the Revised Version. The "rock" from which
the stone is cut there signifies the divine origin of Christ.
See STONE
1. (Heb. tsebi), properly the gazelle (Arab. ghazal), permitted
for food De 14:5 comp. De 12:15,22 15:22 1Ki 4:23 noted for its swiftness and
beauty and grace of form 2Sa 2:18 1Ch 12:8 So 2:9 7:3 8:14 The gazelle (Gazella
dorcas) is found in great numbers in Palestine. "Among the gray hills of Galilee it is still 'the roe upon
the mountains of Bether, 'and I have seen a little troop of gazelles feeding on
the Mount of Olives close to Jerusalem itself" (Tristram).
2. The Hebrew word('ayyalah) in Pr 5:19 thus rendered
(R.V., "doe"), is properly the "wild she-goat, "the
mountain goat, the ibex. (See) 1Sa 24:2 Ps 104:18 Job 39:1
Fullers, a town of Gilead, the residence of Barzillai the
Gileadite 2Sa 17:27 19:31 probably near to Mahanaim.
1. The common form of ancient books. The Hebrew word
rendered "roll" or "volume" is _meghillah_, found in Ezr
6:2 Ps 40:7 Jer 36:2,6,23,28,29 Eze 2:9 3:1-3 Zec 5:1,2
2. "Rolls" (Chald. pl. of sephar, corresponding
to Heb. sepher) in Ezr 6:1 is rendered in the Revised Version
"archives."
3. In the New Testament the word "volume" Heb
10:7 R.V., "roll" occurs as the rendering of the Greek kephalis,
meaning the head or top of the stick or cylinder on which the manuscript was
rolled, and hence the manuscript itself.
See BOOK
Elevation of help, one of the sons of Heman, "the king's
seer in the words of God, to lift up the horn." He was head of the
"four-and-twentieth" course of singers 1Ch 25:4,31
1. This epistle was probably written at Corinth. Phoebe
Ro 16:1 of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the
apostle at the time of his writing it Ro 16:23 1Co 1:14 and Erastus was
chamberlain of the city, i.e., of Corinth 2Ti 4:20
2. The precise time at which it was written is not
mentioned in the epistle, but it was obviously written when the apostle was
about to "go unto Jerusalem to minister unto the saints", i.e., at
the close of his second visit to Greece, during the winter preceding his last
visit to that city Ro 15:25 comp. Ac 19:21 20:2,3,16 1Co 16:1-4 early in A.D.
58 It is highly probable that Christianity was planted in Rome by some of those
who had been at Jerusalem on the day of Pentecost Ac 2:10 At this time the Jews
were very numerous in Rome, and their synagogues were probably resorted to by
Romans also, who in this way became acquainted with the great facts regarding
Jesus as these were reported among the Jews. Thus a church composed of both
Jews and Gentiles was formed at Rome. Many of the brethren went out to meet
Paul on his approach to Rome. There are evidences that Christians were then in
Rome in considerable numbers, and had probably more than one place of meeting
Ro 16:14,15
3. The object of the apostle in writing to this church
was to explain to them the great doctrines of the gospel. His epistle was a
"word in season." Himself deeply impressed with a sense of the value
of the doctrines of salvation, he opens up in a clear and connected form the
whole system of the gospel in its relation both to Jew and Gentile. This
epistle is peculiar in this, that it is a systematic exposition of the gospel
of universal application. The subject is here treated argumentatively, and is a
plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same
subject is discussed, but there the apostle pleads his own authority, because
the church in Galatia had been founded by him.
4. Structure
a. Introduction Ro 1:1-15
b. Various aspects and relations the doctrine of
justification by faith Ro 1:16-11:36 on the ground of the imputed righteousness
of Christ. He shows that salvation is all of grace, and only of grace.
c. Various practical exhortations Ro 12:1-15:13
d. Conclusion containing personal explanations and
salutations, which contain the names of twenty-four Christians at Rome, a
benediction, and a doxology Ro 15:14-16:27
The most celebrated city in the world at the time of Christ.
It is said to have been founded B.C. 753 When the New Testament was written,
Rome was enriched and adorned with the spoils of the world, and contained a
population estimated at 1,200,000 of
which the half were slaves, and including representatives of nearly every
nation then known. It was distinguished for its wealth and luxury and
profligacy. The empire of which it was the capital had then reached its
greatest prosperity. On the day of Pentecost there were in Jerusalem
"strangers from Rome, "who doubtless carried with them back to Rome
tidings of that great day, and were instrumental in founding the church there.
Paul was brought to this city a prisoner, where he remained for two years Ac
28:30,31 "in his own hired house." While here, Paul wrote his
epistles to the Philippians, to the Ephesians, to the Colossians, to Philemon,
and probably also to the Hebrews. He had during these years for companions Luke
and Aristarchus Ac 27:2 Timothy Php 1:1 Col 1:1 Tychicus Eph 6:21 Epaphroditus
Php 4:18 and John Mark Col 4:10
See PAUL 25871 Beneath this city are extensive galleries,
called "catacombs, "which were used from about the time of the
apostles (one of the inscriptions found in them bears the date A.D. 71 for some
three hundred years as places of refuge in the time of persecution, and also of
worship and burial. About four thousand inscriptions have been found in the
catacombs. These give an interesting insight into the history of the church at
Rome down to the time of Constantine.
Many varieties of the rose proper are indigenous to
Syria. The famed rose of Damascus is white, but there are also red and yellow
roses. In So 2:1 Isa 35:1 the Hebrew word _habatstseleth_ (found only in these
passages), rendered "rose" (R.V. marg., "autumn crocus"),
is supposed by some to mean the oleander, by others the sweet-scented narcissus
(a native of Palestine), the tulip, or the daisy; but nothing definite can be
affirmed regarding it. The "rose of Sharon" is probably the cistus or
rock-rose, several species of which abound in Palestine. "Mount Carmel
especially abounds in the cistus, which in April covers some of the barer parts
of the mountain with a glow not inferior to that of the Scottish heather."
See MYRRH
Eze 38:2,3 39:1 is rendered "chief" in the
Authorized Version. It is left untranslated as a proper name in the Revised
Version. Some have supposed that the Russians are here meant, as one of the
three Scythian tribes of whom Magog was the prince. They invaded the land of
Judah in the days of Josiah. Herodotus, the Greek historian, says: "For
twenty-eight years the Scythians ruled over Asia, and things were turned upside
down by their violence and contempt."
See BETHSHEAN
Found only in Authorized Version, margin, Eze 27:17 Heb.
tsori, uniformly rendered elsewhere "balm" (q.v.), as here in the
text. The Vulgate has resinam, rendered "rosin" in the Douay Version.
As used, however, by Jerome, the Lat. resina denotes some odoriferous gum or
oil.
(Heb. peninim), only in plural La 4:7 A comparison is
made between the value of wisdom and rubies Job 28:18 Pr 3:15 8:11 The price of
a virtuous woman is said to be "far above rubies" Pr 31:10 The exact
meaning of the Hebrew word is uncertain. Some render it "red coral; "
others, "pearl" or "mother-of-pearl."
Bands Ancient ships had two great broad-bladed oars for
rudders. These, when not in use, were lifted out of the water and bound or tied
up. When required for use, these bands were unloosed and the rudders allowed to
drop into the water Ac 27:40
A garden herb (Ruta graveolens) which the Pharisees were careful
to tithe Lu 11:42 neglecting weightier matters. It is omitted in the parallel
passage of Mt 23:23 There are several species growing wild in Palestine. It is
used for medicinal and culinary purposes. It has a powerful scent, and is a
stimulant.
See MINT
Red, the son of Simon the Cyrenian Mr 15:21 whom the
Roman soldiers compelled to carry the cross on which our Lord was crucified.
Probably it is the same person who is again mentioned in Ro 16:13 as a disciple
at Rome, whose mother also was a Christian held in esteem by the apostle. Mark
mentions him along with his brother Alexander as persons well known to his
readers Mr 15:21
Having obtained mercy, a symbolical name given to the
daughter of Hosea Ho 2:1
Elevation, probably the same as Arumah Jud 9:41 2Ki 23:36
near Shechem. Others identify it with Tell Rumeh, in Galilee, about 6 miles
north of Nazareth.
The papyrus Job 8:11 The expression "branch and
rush" in Isa 9:14 19:15 means "utterly."
See BULRUSH
A friend, a Moabitess, the wife of Mahlon, whose father,
Elimelech, had settled in the land of Moab. On the death of Elimelech and
Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to
Bethlehem, the old home from which Elimelech had migrated. There she had a rich
relative, Boaz, to whom Ruth was eventually married. She became the mother of
Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal
progenitors of our Lord Mt 1:5 The story of "the gleaner Ruth illustrates
the friendly relations between the good Boaz and his reapers, the Jewish land
system, the method of transferring property from one person to another, the
working of the Mosaic law for the relief of distressed and ruined families;
but, above all, handing down the unselfishness, the brave love, the unshaken
trustfulness of her who, though not of the chosen race, was, like the
Canaanitess Tamar Ge 38:29 Mt 1:3 and the Canaanitess Rahab Mt 1:5 privileged
to become the ancestress of David, and so of 'great David's greater
Son'"Ru 4:18-22
Was originally a part of the Book of Judges, but it now forms
one of the twenty-four separate books of the Hebrew Bible. The history it
contains refers to a period perhaps about one hundred and twenty-six years
before the birth of David. It gives
1. an account of Naomi's going to Moab with her husband,
Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law;
2. the marriage of Boaz and Ruth; and
3. the birth of Obed, of whom David sprang. The author of
this book was probably Samuel, according to Jewish tradition. "Brief as
this book is, and simple as is its story, it is remarkably rich in examples of
faith, patience, industry, and kindness, nor less so in indications of the care
which God takes of those who put their trust in him."
=Rie, (Heb. kussemeth), found in Ex 9:32 Isa 28:25 in all
of which the margins of the Authorized and of the Revised Versions have
"spelt." This Hebrew word also occurs in Eze 4:9 where the Authorized
Version has "fitches' (q.v.) and the Revised Version "spelt."
This, there can be no doubt, was the Triticum spelta, a species of hard,
rough-grained wheat.