Thin cakes Ex 16:31 29:2,23 Le 2:4 7:12 8:26 Nu 6:15,19
used in various offerings.
1. Rate of (mention only in) Mt 20:2
2. to be punctually paid Le 19:13 De 24:14,15
3. judgements threatened against the withholding of Jer
22:13 Mal 3:5 comp. Jas 5:4
4. paid in money Mt 20:1-14
5. to Jacob in kind Ge 29:15,20 30:28 31:7,8,41
Heb. aghalah; so rendered in Ge 45:19,21,27 46:5 Nu
7:3,7,8 but elsewhere rendered "cart" 1Sa 6:7 etc. This vehicle was
used for peaceful purposes. In Eze 23:24 however, it is the rendering of a
different Hebrew word, and denotes a war-chariot.
A section of the western wall of the temple area, where
the Jews assemble every Friday afternoon to bewail their desolate condition Ps
79:1,4,5 The stones in this part of the wall are of great size, and were
placed, as is generally believed, in the position in which they are now found
in the time of Solomon. "The congregation at the wailing-place is one of
the most solemn gatherings left to the Jewish Church, and as the writer gazed
at the concourse he experienced a feeling of sorrow that the remnants of the
chosen race should be heartlessly thrust outside the sacred enclosure of their
fathers' holy temple by men of an alien race and an alien creed. Many of the
elders, seated on the ground, with their backs against the wall, on the west
side of the area, and with their faces turned toward the eternal house, read
out of their well-thumbed Hebrew books passages from the prophetic writings,
such as" Isa 64:9-12 (King's Recent Discoveries, etc.). The wailing-place
of the Jews, viewed in its past spiritual and historic relations, is indeed
"the saddest nook in this vale of tears."
See LAMENTATIONS, BOOK OF
1. Cities were surrounded by walls, as distinguished from
"unwalled villages" Eze 38:11 Le 25:29-34
2. They were made thick and strong Nu 13:28 De 3:5
3. Among the Jews walls were built of stone, some of
those in the temple being of great size 1Ki 6:7 7:9-12 20:30 Mr 13:1,2
4. The term is used metaphorically of security and safety
Isa 26:1 60:18 Re 21:12-20
See FENCE
Of the Israelites in the wilderness in consequence of
their rebellious fears to enter the Promised Land Nu 14:26-35 They wandered for
forty years before they were permitted to cross the Jordan Jos 4:19 5:6 The
record of these wanderings is given in Nu 33:1-49 Many of the stations at which
they camped cannot now be identified. Questions of an intricate nature have
been discussed regarding the "Wanderings, " but it is enough for us
to take the sacred narrative as it stands, and rest assured that "He led
them forth by the right way" Ps 107:1-7,33-35
See WILDERNESS
The Israelites had to take possession of the Promised
Land by conquest. They had to engage in a long and bloody war before the
Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai,
the war did not become aggressive till after the death of Joshua. Till then the
attack was always first made by the Canaanites. Now the measure of the iniquity
of the Canaanites was full, and Israel was employed by God to sweep them away
from off the face of the earth. In entering on this new stage of the war, the
tribe of Judah, according to divine direction, took the lead. In the days of
Saul and David the people of Israel engaged in many wars with the nations
around, and after the division of the kingdom into two they often warred with
each other. They had to defend themselves also against the inroads of the
Egyptians, the Assyrians, and the Babylonians. The whole history of Israel from
first to last presents but few periods of peace. The Christian life is
represented as a warfare, and the Christian graces are also represented under
the figure of pieces of armour Eph 6:11-17 1Th 5:8 2Ti 2:3,4 The final
blessedness of believers is attained as the fruit of victory Re 3:21
1. A prison Ge 40:3,4
2. a watch-station Isa 21:8
3. a guard Ne 13:30
Wars of the Lord, The Book of the
Nu 21:14,15 some unknown book so called (comp.) Ge
14:14-16 Ex 17:8-16 Nu 14:40-45 21:1-3,21-25,33-35 31:1ff. (The wars here
recorded might be thus designated.)
Mr 7:1-9 The Jews, like other Orientals, used their
fingers when taking food, and therefore washed their hands before doing so, for
the sake of cleanliness. Here the reference is to the ablutions prescribed by
tradition, according to which "the disciples ought to have gone down to
the side of the lake, washed their hands thoroughly, 'rubbing the fist of one
hand in the hollow of the other, then placed the ten finger-tips together,
holding the hands up, so that any surplus water might flow down to the elbow,
and thence to the ground.'"To neglect to do this had come to be regarded
as a great sin, a sin equal to the breach of any of the ten commandments. Moses
had commanded washings oft, but always for some definite cause; but the Jews
multiplied the legal observance till they formed a large body of precepts. To
such precepts about ceremonial washing Mark here refers.
See ABLUTION
The periods into which the time between sunset and
sunrise was divided. They are so called because watchmen relieved each other at
each of these periods. There are frequent references in Scripture to the duties
of watchmen who were appointed to give notice of the approach of an enemy 2Sa
18:24-27 2Ki 9:17-20 Isa 21:5-9 They were sometimes placed for this purpose on
watch-towers 2Ki 17:9 18:8 Ministers or teachers are also spoken of under this
title Jer 6:17 Eze 33:2-9 Heb 13:17 The watches of the night were originally
three in number,
1. "the beginning of the watches" La 2:19
2. "the middle watch" Jud 7:19 and
3. "the morning watch" Ex 14:24 1Sa 11:11 which
extended from two o'clock to sunrise. But in the New Testament we read of four
watches, a division probably introduced by the Romans Mt 14:25 Mr 6:48 Lu 12:38
See DAY
2Co 6:5 lit. "sleeplessnesses, "the result of
"manual labour, teaching, travelling, meditating, praying, cares, and the
like" (Meyer's Com.).
A phrase employed (not, however, in Scripture) to denote
the water used in the solemn ordeal prescribed by the law of Moses Nu 5:11-31
in cases of "jealousy."
used in cases of ceremonial cleansings at the
consecration of the Levites Nu 8:7 It signified, figuratively, that purifying of
the heart which must characterize the servants of God.
Used along with the ashes of a red heifer for the
ceremonial cleansing of persons defiled by contact with a dead body Nu 19:1ff.
Ps 42:7 marg. R.V., "cataracts". If we regard
this psalm as descriptive of David's feelings when banished from Jerusalem by
the revolt of Absalom, this word may denote "waterfalls, "inasmuch as
Mahanaim, where he abode, was near the Jabbok, and the region abounded with
rapids and falls.
Parts of peace-offerings were so called, because they
were waved by the priests Ex 29:24,26,27 Le 7:20-34 8:27 9:21 10:14,15 etc., in
token of a solemn special presentation to God. They then became the property of
the priests. The first-fruits, a sheaf of barley, offered at the feast of
Pentecost Le 23:17-20 and wheat-bread, the first-fruits of the second harvest,
offered at the Passover Le 23:10-14 were wave-offerings.
Made by melting the combs of bees. Mentioned Ps 22:14
68:2 97:5 Mic 1:4 in illustration.
Among the Hebrews children (whom it was customary for the
mothers to nurse,)Ex 2:7-9 1Sa 1:23 So 8:1 were not generally weaned till they
were three or four years old.
(Heb. holedh), enumerated among unclean animals Le 11:29
Some think that this Hebrew word rather denotes the mole (Spalax typhlus)
common in Palestine. There is no sufficient reason, however, to depart from the
usual translation. The weasel tribe are common also in Palestine.
Weaving was an art practised in very early times Ex 35:35
The Egyptians were specially skilled in it Isa 19:9 Eze 27:7 and some have
regarded them as its inventors. In the wilderness, the Hebrews practised it Ex
26:1,8 28:4,39 Le 13:47 It is referred to in subsequent times as specially the
women's work 2Ki 23:7 Pr 31:13,24 No mention of the loom is found in Scripture,
but we read of the "shuttle" Job 7:6 "the pin" of the beam
Jud 16:14 "the web" Jud 16:13,14 and "the beam" 1Sa 17:7
2Sa 21:19 The rendering, "with pining sickness, "in Isa 38:12 (A.V.)
should be, as in the Revised Version, "from the loom, "or, as in the
margin, "from the thrum." We read also of the "warp" and
"woof" Le 13:48,49,51-53,58,59 but the Revised Version margin has,
instead of "warp, ""woven or knitted stuff."
From the beginning, time was divided into weeks, each
consisting of six days of working and one of rest Ge 2:2,3 7:10 8:10,12 29:28
The references to this division of days becomes afterwards more frequent Ex
34:22 Le 12:5 Nu 28:26 De 16:16 2Ch 8:13 Jer 5:24 Da 9:24-27 Da 10:2,3 It has
been found to exist among almost all nations.
See PENTECOST
Reduced to English troy-weight, the Hebrew weights were:
1. The gerah Le 27:25 Nu 3:47 a Hebrew word, meaning a grain
or kernel, and hence a small weight. It was the twentieth part of a shekel, and
equal to 12 grains.
2. Bekah Ex 38:26 meaning "a half" i.e.,
"half a shekel, "equal to 5 pennyweight.
3. Shekel, "a weight, "only in the Old
Testament, and frequently in its original form Ge 23:15,16 Ex 21:32 30:13,15
38:24-29 etc. It was equal to 10 pennyweight.
4. Ma'neh, "a part" or "portion" Eze
45:12 equal to 60 shekels, i.e., to 2 lbs. 6 oz.
5. Talent of silver 2Ki 5:22 equal to 3,000 shekels,
i.e., 125 lbs.
6. Talent of gold Ex 25:39 double the preceding, i.e.,
250 lbs.
(Heb. beer), to be distinguished from a fountain (Heb.
'ain). A "beer" was a deep shaft, bored far under the rocky surface
by the art of man, which contained water which percolated through the strata in
its sides. Such wells were those of Jacob and Beersheba, etc. (see) Ge
21:19,25,30,31 24:11 26:15,18-25,32 etc. In the Pentateuch this word beer, so
rendered, occurs twenty-five times.
See FOUNTAIN
Sea-ward, i.e., toward the Mediterranean De 3:27
The Hebrew word _tan_ (plural, tannin) is so rendered in
Job 7:12 (A.V.; but R.V., "sea-monster"). It is rendered by
"dragons" in De 32:33 Ps 91:13 Jer 51:34 Ps 74:13 (marg.,
"whales; "and marg. of R.V., "sea-monsters"); Isa 27:1 and "serpent"
in Ex 7:9 R.V. marg., "any large reptile, "and so in Ex 7:10,12 The words of Job Job 7:12 uttered
in bitter irony, where he asks, "Am I a sea or a whale?" simply mean,
"Have I a wild, untamable nature, like the waves of the sea, which must be
confined and held within bounds, that they cannot pass?" "The serpent
of the sea, which was but the wild, stormy sea itself, wound itself around the
land, and threatened to swallow it up...Job inquires if he must be watched and
plagued like this monster, lest he throw the world into disorder"
(Davidson's Job). The whale tribe are included under the general Hebrew name
_tannin_ Ge 1:21 La 4:3 "Even the sea-monsters [tanninim] draw out the
breast." The whale brings forth its young alive, and suckles them. It is
to be noticed of the story of Jonah's being "three days and three nights
in the whale's belly, "as recorded in Mt 12:40 that here the Gr. ketos
means properly any kind of sea-monster of the shark or the whale tribe, and
that in the book of Jonah Jon 1:17 it is only said that "a great fish"
was prepared to swallow Jonah. This fish may have been, therefore, some great
shark. The white shark is known to frequent the Mediterranean Sea, and is
sometimes found 30 feet in length.
See DRAGON
One of the earliest cultivated grains. It bore the Hebrew
name _hittah_, and was extensively cultivated in Palestine. There are various
species of wheat. That which Pharaoh saw in his dream was the Triticum
compositum, which bears several ears upon one stalk Ge 41:5 The "fat of
the kidneys of wheat" De 32:14 and the "finest of the wheat" Ps
81:16 147:14 denote the best of the kind. It was exported from Palestine in
great quantities 1Ki 5:11 Eze 27:17 Ac 12:20 Parched grains of wheat were used
for food in Palestine Ru 2:14 1Sa 17:17 2Sa 17:28 The disciples, under the
sanction of the Mosaic law De 23:25 plucked ears of corn, and rubbing them in
their hands, ate the grain unroasted Mt 12:1 Mr 2:23 Lu 6:1 Before any of the
wheat-harvest, however, could be eaten, the first-fruits had to be presented
before the Lord Le 23:14
(Heb. galgal;)rendered "wheel" in Ps 83:13 and
"a rolling thing" in Isa 17:13 R.V. in both, "whirling
dust"). This word has been supposed to mean the wild artichoke, which
assumes the form of a globe, and in autumn breaks away from its roots, and is
rolled about by the wind in some places in great numbers.
A symbol of purity 2Ch 5:12 Ps 51:7 Isa 1:18 Re 3:18 7:14
Our Lord, at his transfiguration, appeared in raiment "white as the
light" Mt 17:2 etc.
To be treated with kindness Ex 22:22 De 14:29 16:11,14
24:17,19-21 Ex 26:12 27:19 etc. In the New Testament the same tender regard for
them is inculcated Ac 6:1-6 1Ti 5:3-16 and exhibited.
The ordinance of marriage was sanctioned in Paradise Ge
2:24 Mt 19:4-6 Monogamy was the original law under which man lived, but
polygamy early commenced Ge 4:19 and continued to prevail all down through
Jewish history. The law of Moses regulated but did not prohibit polygamy. A man
might have a plurality of wives, but a wife could have only one husband. A
wife's legal rights Ex 21:10 and her duties Pr 31:10-31 1Ti 5:14 are specified.
She could be divorced in special cases De 22:13-21 but could not divorce her
husband. Divorce was restricted by our Lord to the single case of adultery Mt
19:3-9 The duties of husbands and wives in their relations to each other are
distinctly set forth in the New Testament 1Co 7:2-5 Eph 5:22-33 Col 3:18,19 1Pe
3:1-7
1. Heb. midhbar, denoting not a barren desert but a
district or region suitable for pasturing sheep and cattle Ps 65:12 Isa 42:11
Jer 23:10 Joe 1:19 2:22 an uncultivated place. This word is used of the
wilderness of
a. Beersheba Ge 21:14 on the southern border of
Palestine;
b. the Red Sea Ex 13:18
c. of Shur Ex 15:22
d. a portion of the Sinaitic peninsula; of Sin Ex 17:1
e. Sinai Le 7:38
f. Moab De 2:8
g. Judah Jud 1:16
h. Ziph, Maon, En-gedi 1Sa 23:14,24 24:1
i. Jeruel and Tekoa 2Ch 20:16,20
j. Kadesh Ps 29:8
k. "The wilderness of the sea" Isa 21:1
Principal Douglas, referring to this expression, says: "A mysterious name,
which must be meant to describe Babylon (see especially) Isa 21:9 perhaps
because it became the place of discipline to God's people, as the wilderness of
the Red Sea had been (comp.) Eze 20:35 Otherwise it is in contrast with the
symbolic title in Isa 22:1 Jerusalem is the "valley of vision, " rich
in spiritual husbandry; whereas Babylon, the rival centre of influence, is
spiritually barren and as restless as the sea (comp.) Isa 57:20 "A Short
Analysis of the O.T.
2. Jeshimon, a desert waste De 32:10 Ps 68:7
3. 'Arabah, the name given to the valley from the Dead
Sea to the eastern branch of the Red Sea. In De 1:1 2:8 it is rendered
"plain" (R.V., "Arabah").
4. Tziyyah, a "dry place" Ps 78:17 105:41
5. Tohu, a "desolate" place, a place
"waste" or "unoccupied" De 32:10 Job 12:24 comp. Ge 1:2
"without form". The wilderness region in the Sinaitic peninsula
through which for forty years the Hebrews wandered is generally styled
"the wilderness of the wanderings." This entire region is in the form
of a triangle, having its base toward the north and its apex toward the
south. Its extent from north to south
is about 250 miles, and at its widest point it is about 150 miles broad.
Throughout this vast region of some 1,500 square miles there is not a single
river. The northern part of this
triangular peninsula is properly the "wilderness of the wanderings"
(et-Tih). The western portion of it is called the "wilderness of
Shur" Ex 15:22 and the eastern the "wilderness of Paran." The
"wilderness of Judea" Mt 3:1 is a wild, barren region, lying between
the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned
in 1Sa 23:19
1. Heb. 'arabim Le 23:40 Job 40:22 Isa 15:7 44:3,4 Ps
137:1,2 This was supposed to be the weeping willow, called by Linnaeus Salix
Babylonica, from the reference in Ps 137:1-2 This tree is frequently found
"on the coast, overhanging wells and pools. There is a conspicuous tree of
this species over a pond in the plain of Acre, and others on the Phoenician
plain." There are several species of the salix in Palestine, but it is not
indigenous to Babylonia, nor was it cultivated there. Some are of opinion that
the tree intended is the tamarisk or poplar.
2. Heb. tzaphtzaphah Eze 17:5 called by the Arabs the
safsaf, the general name for the willow. This may be the Salix AEgyptica of
naturalists. Tristram thinks that by the "willow by the water-courses,
"the Nerium oleander, the rose-bay oleander, is meant. He says, "It
fringes the Upper Jordan, dipping its wavy crown of red into the spray in the
rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan
nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it
forms a continuous fringe. In many of the streams of Moab it forms a complete
screen, which the sun's rays can never penetrate to evaporate the precious
moisture. The wild boar lies safely ensconced under its impervious cover."
Isa 3:22 (R.V., "shawls"), a wrap or veil. The
same Hebrew word is rendered "vail" (R.V., "mantle") in Ru
3:15
Properly only an opening in a house for the admission of
light and air, covered with lattice-work, which might be opened or closed 2Ki
1:2 Ac 20:9 The spies in Jericho and Paul at Damascus were let down from the
windows of houses abutting on the town wall Jos 2:15 2Co 11:33 The clouds are
metaphorically called the "windows of heaven" Ge 7:11 Mal 3:10 The
word thus rendered in Isa 54:12 ought rather to be rendered
"battlements" (LXX., "bulwarks; "R.V.,
"pinnacles"), or as Gesenius renders it, "notched battlements,
i.e., suns or rays of the sun"=having a radiated appearance like the sun.
Blowing from the four quarters of heaven Jer 49:36 Eze
37:9 Da 8:8 Zec 2:6 The east wind was parching Eze 17:10 19:12 and is sometimes
mentioned as simply denoting a strong wind Job 27:21 Isa 27:8 This wind
prevails in Palestine from February to June, as the west wind Lu 12:54 does
from November to February. The south was a hot wind Job 37:17 Lu 12:55 It swept
over the Arabian peninsula. The rush of invaders is figuratively spoken of as a
whirlwind Isa 21:1 a commotion among the nations of the world as a striving of
the four winds Da 7:2 The winds are subject to the divine power Ps 18:10 135:7
The common Hebrew word for wine is _yayin_, from a root
meaning "to boil up, ""to be in a ferment." Others derive
it from a root meaning "to tread out, "and hence the juice of the
grape trodden out. The Greek word for wine is _oinos_, and the Latin _vinun_.
But besides this common Hebrew word, there are several others which are thus
rendered.
1. Ashishah 2Sa 6:19 1Ch 16:3 So 2:5 Ho 3:1 which,
however, rather denotes a solid cake of pressed grapes, or, as in the Revised
Version, a cake of raisins.
2. 'Asis, "sweet wine, "or "new wine,
"the product of the same year So 8:2 Isa 49:26 Joe 1:5 3:18 Am 9:13 from a
root meaning "to tread, "hence juice trodden out or pressed out, thus
referring to the method by which the juice is obtained. The power of
intoxication is ascribed to it.
3. Hometz. See VINEGAR
4. Hemer, De 32:14 (rendered "blood of the
grape") Isa 27:2 ("red wine"), Ezr 6:9 7:22 Da 5:1,2,4 This word
conveys the idea of "foaming, "as in the process of fermentation, or
when poured out. It is derived from the root _hamar_, meaning "to boil up,
"and also "to be red, "from the idea of boiling or becoming
inflamed.
5. 'Enabh, a grape De 32:14 The last clause of this verse
should be rendered as in the Revised Version, "and of the blood of the grape['enabh]
thou drankest wine [hemer]." In Ho 3:1 the phrase in Authorized Version,
"flagons of wine, "is in the Revised Version correctly "cakes of
raisins." (Comp.) Ge 49:11 Nu 6:3 De 23:24 etc., where this Hebrew word is
rendered in the plural "grapes."
6. Mesekh, properly a mixture of wine and water with
spices that increase its stimulating properties Isa 5:22 Ps 75:8 "The wine
[yayin] is red; it is full of mixture [mesekh]; "Pr 23:30 "mixed
wine; "Isa 65:11 "drink offering" (R.V., "mingled
wine").
7. Tirosh, properly "must, "translated
"wine" De 28:51 "new wine" Pr 3:10 "sweet wine"
Mic 6:15 R.V., "vintage". This Hebrew word has been traced to a root
meaning "to take possession of" and hence it is supposed that tirosh
is so designated because in intoxicating it takes possession of the brain.
Among the blessings promised to Esau Ge 27:28 mention is made of "plenty
of corn and tirosh." Palestine is called "a land of corn and
tirosh" De 33:28 comp. Isa 36:17 See also De 28:51 2Ch 32:28 Joe 2:19 Ho
4:11 ("wine [yayin] and new wine [tirosh] take away the heart").
8. Sobhe (root meaning "to drink to excess,
""to suck up, " "absorb"), found only in Isa 1:22 Ho
4:18 ("their drink; " Gesen. and marg. of R.V., "their
carouse"), and Na 1:10 ("drunken as drunkards; "lit.,
"soaked according to their drink; "R.V., "drenched, as it were,
in their drink", i.e., according to their sobhe).
9. Shekar, "strong drink, "any intoxicating
liquor; from a root meaning "to drink deeply, ""to be
drunken", a generic term applied to all fermented liquors, however
obtained. Nu 28:7 "strong wine" (R.V., "strong drink"). It
is sometimes distinguished from wine, c.g., Le 10:9 "Do not drink wine
[yayin] nor strong drink [shekar]; "Nu 6:3 Jud 13:4,7 Isa 28:7 (in all
these places rendered "strong drink"). Translated "strong
drink" also in Isa 5:11 24:9 29:9 56:12 Pr 20:1 31:6 Mic 2:11 See DRINK,
STRONG
10. Yekebh De 16:13 but in R.V. correctly
"wine-press"), a vat into which the new wine flowed from the press.
Joe 2:24 "their vats; "Joe 3:13 "the fats; "Pr 3:10
"Thy presses shall burst out with new wine [tirosh]; "Hag 2:16 Jer
48:33 "wine-presses; " 2Ki 6:27 Job 24:11
11. Shemarim (only in plural), "lees" or
"dregs" of wine. In Isa 25:6 it is rendered "wines on the
lees", i.e., wine that has been kept on the lees, and therefore old wine.
12. Mesek, "a mixture, "mixed or spiced wine,
not diluted with water, but mixed with drugs and spices to increase its
strength, or, as some think, mingled with the lees by being shaken Ps 75:8 Pr
23:30 In Ac 2:13 the word _gleukos_, rendered "new wine, "denotes
properly "sweet wine." It must have been intoxicating. In addition to
wine the Hebrews also made use of what they called _debash_, which was obtained
by boiling down must to one-half or one-third of its original bulk. In Ge 43:11
this word is rendered "honey." It was a kind of syrup, and is called
by the Arabs at the present day dibs. This word occurs in the phrase "a
land flowing with milk and honey" (debash), Ex 3:8,17 13:5 33:3 Le 20:24
Nu 13:27 See HONEY Our Lord miraculously supplied wine at the marriage feast in
Cana of Galilee Joh 2:1-11 The Rechabites were forbidden the use of wine Jer
35:1ff. The Nazarites also were to abstain from its use during the period of
their vow Nu 6:1-4 and those who were dedicated as Nazarites from their birth
were perpetually to abstain from it Jud 13:4,5 Lu 1:15 7:33 The priests, too,
were forbidden the use of wine and strong drink when engaged in their sacred
functions Le 10:1,9-11 "Wine is little used now in the East, from the fact
that Muslims are not allowed to taste it, and very few of other creeds touch
it. When it is drunk, water is generally mixed with it, and this was the custom
in the days of Christ also. The people indeed are everywhere very sober in hot
climates; a drunken person, in fact, is never seen", (Geikie's Life of
Christ). The sin of drunkenness, however, must have been not uncommon in the
olden times, for it is mentioned either metaphorically or literally more than
seventy times in the Bible. A drink-offering of wine was presented with the
daily sacrifice Ex 29:40,41 and also with the offering of the first-fruits Le
23:13 and with various other sacrifices Nu 15:5,7,10 Wine was used at the
celebration of the Passover. And when the Lord's Supper was instituted, the
wine and the unleavened bread then on the paschal table were by our Lord set
apart as memorials of his body and blood. Several emphatic warnings are given
in the New Testament against excess in the use of wine Lu 21:34 Ro 13:13 Eph 5:18
1Ti 3:8 Ti 1:7
Mr 12:1 The original word (hypolenion) so rendered occurs
only here in the New Testament. It properly denotes the trough or lake (lacus),
as it was called by the Romans, into which the juice of the grapes ran from the
trough above it. It is here used, however, of the whole apparatus. In the
parallel passage in Mt 21:33 the Greek word _lenos_ is used. This properly
denotes the upper one of the two vats.
See WINE-PRESS
Consisted of two vats or receptacles,
1. A trough (Heb. gath, Gr. lenos) into which the grapes
were thrown and where they were trodden upon and bruised Isa 16:10 La 1:15 Joe
3:13
2. A trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran from
the trough above, the gath Ne 13:15 Job 24:11 Isa 63:2,3 Hag 2:16 Joe 2:24
Wine-presses are found in almost every part of Palestine. They are "the
only sure relics we have of the old days of Israel before the Captivity.
Between Hebron and Beersheba they are found on all the hill slopes; they abound
in southern Judea; they are no less common in the many valleys of Carmel; and
they are numerous in Galilee." The "treading of the wine-press"
is emblematic of divine judgment Isa 63:2 La 1:15 Re 14:19,20
Corn was winnowed,
1. By being thrown up by a shovel against the wind. As a
rule this was done in the evening or during the night, when the west wind from
the sea was blowing, which was a moderate breeze and fitted for the purpose.
The north wind was too strong, and the east wind came in gusts. Ru 3:2 Jer
4:11,12
2. By the use of a fan or van, by which the chaff was
blown away Isa 30:24 Mt 3:12
Mentioned in Da 2:12 included three classes,
1. astrologers,
2. Chaldeans, and
3. soothsayers.
The word in the original (hakamim) probably means
"medicine men. In Chaldea medicine was only a branch of magic. The "wise men" of Mt 2:7 who came
from the East to Jerusalem, were magi from Persia or Arabia.
a moral rather than an intellectual quality.
1. To be "foolish" is to be godless Ps 14:1
comp. Jud 19:23 2Sa 13:13
2. True wisdom is a gift from God to those who ask it Job
28:12-28 Pr 3:13-18 Ro 1:22 16:27 1Co 1:17-21 2:6-8 Jas 1:5
3. "Wisdom" in Pr 1:20 8:1 9:1-5 may be
regarded not as a mere personification of the attribute of wisdom, but as a
divine person, "Christ the power of God and the wisdom of God" 1Co
1:24 In Mt 11:19 it is the personified
principle of wisdom that is meant.
Occurs only in Ex 22:18 as the rendering of
_mekhashshepheh_, the feminine form of the word, meaning
"enchantress" (R.V., "sorceress"), and in De 18:10 as the
rendering of _mekhashshepheth_, the masculine form of the word, meaning
"enchanter."
1Sa 15:23 2Ki 9:22 2Ch 33:6 Mic 5:12 Na 3:4 Ga 5:20 In
the popular sense of the word no mention is made either of witches or of
witchcraft in Scripture. The "witch of En-dor" 1Sa 28:7-25 was a
necromancer, i.e., one who feigned to hold converse with the dead. The damsel
with "a spirit of divination" Ac 16:16 was possessed by an evil
spirit, or, as the words are literally rendered, "having a spirit, a
pithon." The reference is to the heathen god Apollo, who was regarded as
the god of prophecy.
1. More than one witness was required in criminal cases
De 17:6 19:15
2. They were the first to execute the sentence on the
condemned De 13:9 17:7 1Ki 21:13 Mt 27:1 Ac 7:57,58
3. False witnesses were liable to punishment De 19:16-21
4. It was also an offence to refuse to bear witness Le
5:1
Ro 8:16 the consciousness of the gracious operation of
the Spirit on the mind, "a certitude of the Spirit's presence and work
continually asserted within us", manifested "in his comforting us,
his stirring us up to prayer, his reproof of our sins, his drawing us to works
of love, to bear testimony before the world, "etc.
A pretender to supernatural knowledge and power, "a
knowing one, "as the original Hebrew word signifies. Such an one was
forbidden on pain of death to practise his deceptions Le 19:31 20:6,27 1Sa 28:3
Isa 8:19 19:3
Heb. zeeb, frequently referred to in Scripture as an
emblem of treachery and cruelty. Jacob's prophecy, "Benjamin shall ravin
as a wolf" Ge 49:27 represents the warlike character of that tribe (see)
Jud 19:1ff. Isaiah represents the peace of Messiah's kingdom by the words,
"The wolf also shall dwell with the lamb" Isa 11:6 The habits of the
wolf are described in Jer 5:6 Hab 1:8 Zep 3:3 Eze 22:27 Mt 7:15 10:16 Ac 20:29
Wolves are still sometimes found in Palestine, and are the dread of shepherds,
as of old.
1. Was "taken out of man" Ge 2:23 and therefore
the man has the preeminence.
2. "The head of the woman is the man; "but yet
honour is to be shown to the wife, "as unto the weaker vessel" 1Co
11:3,8,9 1Pe 3:7
3. Several women are mentioned in Scripture as having
been endowed with prophetic gifts, as
a. Miriam Ex 15:20
b. Deborah Jud 4:4,5
c. Huldah 2Ki 22:14
d. Noadiah Ne 6:14
e. Anna Lu 2:36,37
f. the daughters of Philip the evangelist Ac 21:8,9
4. Women are forbidden to teach publicly 1Co 14:34,35 1Ti
2:11,12
5. Among the Hebrews it devolved upon women:
a. to prepare the meals for the household Ge 18:6 2Sa
13:8
b. to attend to the work of spinning Ex 35:26 Pr 31:19
c. making clothes 1Sa 2:19 Pr 31:21
d. to bring water from the well Ge 24:15 1Sa 9:11
e. to care for the flocks Ge 29:6 Ex 2:16
6. The word "woman, "as used in Mt 15:28 Joh 2:4
20:13,15 implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her
due place of honour assigned to her.
See FOREST
Ne 10:34 13:31 It would seem that in the time of Nehemiah
arrangements were made, probably on account of the comparative scarcity of
wood, by which certain districts were required, as chosen by lot, to furnish
wood to keep the altar fire perpetually burning Le 6:13
One of the first material used for making woven cloth Le
13:47,48,52,59 19:19 The first-fruit of wool was to be offered to the priests
De 18:4 The law prohibiting the wearing of a garment "of divers sorts, as
of woollen and linen together" De 22:11 may, like some other laws of a
similar character, have been intended to express symbolically the separateness
and simplicity of God's covenant people. The wool of Damascus, famous for its
whiteness, was of great repute in the Tyrian market Eze 27:18
Heb 4:12 etc. The Bible so called because the writers of
its several books were God's organs in communicating his will to men. It is his
"word, "because he speaks to us in its sacred pages. Whatever the
inspired writers here declare to be true and binding upon us, God declares to
be true and binding. This word is infallible, because written under the
guidance of the Holy Spirit, and therefore free from all error of fact or
doctrine or precept.
See INSPIRATION See BIBLE
All saving knowledge is obtained from the word of God. In
the case of adults it is an indispensable means of salvation, and is
efficacious thereunto by the gracious influence of the Holy Spirit Joh 17:17
2Ti 3:15,16 1Pe 1:23
(Gr. Logos), one of the titles of our Lord, found only in
the writings of John Joh 1:1-14 1Jo 1:1 Re 19:13 As such, Christ is the
revealer of God. His office is to make God known. "No man hath seen God at
any time; the only begotten Son, which is in the bosom of the Father, he hath declared
him" Joh 1:18 This title designates the divine nature of Christ. As the
Word, he "was in the beginning" and "became flesh."
"The Word was with God and "was God, "and was the Creator of all
things (comp.) Ps 33:6 107:20 119:89 147:18 Isa 40:8
Entered into by God with Adam as the representative of
the human race (comp.) Ge 9:11,12 17:1-21 so styled because perfect obedience
was its condition, thus distinguishing it from the covenant of grace.
See COVENANT OF WORKS
The old objection against the doctrine of salvation by grace,
that it does away with the necessity of good works, and lowers the sense of
their importance Ro 6:1-23 although it has been answered a thousand times, is
still alleged by many. They say if men are not saved by works, then works are
not necessary. If the most moral of men are saved in the same way as the very
chief of sinners, then good works are of no moment. And more than this, if the
grace of God is most clearly displayed in the salvation of the vilest of men,
then the worse men are the better. The objection has no validity. The gospel of
salvation by grace shows that good works are necessary. It is true,
unchangeably true, that without holiness no man shall see the Lord.
"Neither adulterers, nor thieves, nor covetous, nor drunkards" shall
inherit the kingdom of God. Works are "good" only when,
1. they spring from the principle of love to God. The
moral character of an act is determined by the moral principle that prompts it.
Faith and love in the heart are the essential elements of all true obedience.
Hence good works only spring from a believing heart, can only be wrought by one
reconciled to God Eph 2:10 Jas 2:18-22
2. Good works have the glory of God as their object; and
3. they have the revealed will of God as their only rule
De 12:32 Re 22:18,19
Good works are an expression of gratitude in the
believer's heart Joh 14:15,23 Ga 5:6 They are the fruits of the Spirit Ti
2:10-12 and thus spring from grace, which they illustrate and strengthen in the
heart. Good works of the most sincere believers are all imperfect, yet like
their persons they are accepted through the mediation of Jesus Christ Col 3:17
and so are rewarded; they have no merit intrinsically, but are rewarded wholly
of grace.
1. Heb. sas Isa 51:8 denotes the caterpillar of the
clothes-moth.
2. The manna bred worms (tola'im), but on the Sabbath
there was not any worm (rimmah) therein Ex 16:20,24 Here these words refer to
caterpillars or larvae, which feed on corrupting matter. These two Hebrew words
appear to be interchangeable Job 25:6 Isa 14:11 Tola'im in some places denotes
the caterpillar De 28:39 Jon 4:7 and rimmah, the larvae, as bred from putridity
Job 17:14 21:26 24:20 In Mic 7:17 where it is said, "They shall move out
of their holes like worms, "perhaps serpents or "creeping things,
"or as in the Revised Version, "crawling things, "are meant. The
word is used figuratively in Job 25:6 Ps 22:6 Isa 41:14 Mr 9:44,46,48 Isa 66:24
Heb. la'anah, the Artemisia absinthium of botanists. It
is noted for its intense bitterness De 29:18 Pr 5:4 Jer 9:15 Am 5:7 It is a
type of bitterness, affliction, remorse, punitive suffering. In Am 6:12 this
Hebrew word is rendered "hemlock" (R.V., "wormwood"). In
the symbolical language of the Apocalypse Re 8:10,11 a star is represented as
falling on the waters of the earth, causing the third part of the water to turn
wormwood. The name by which the Greeks designated it, absinthion, means
"undrinkable." The absinthe of France is distilled from a species of
this plant. The "southernwood" or "old man, "cultivated in
cottage gardens on account of its fragrance, is another species of it.
Homage rendered to God which it is sinful (idolatry) to
render to any created being Ex 34:14 Isa 2:8 Such worship was refused by Peter
Ac 10:25,26 and by an angel Re 22:8,9
(Gr. neocoros temple-sweeper Ac 19:35 of the great
goddess Diana). This name neocoros appears on most of the extant Ephesian coins
Eph 6:12
See GAMES
The art of writing must have been known in the time of
the early Pharaohs. Moses is commanded "to write for a memorial in a
book" Ex 17:14 a record of the attack of Amalek. Frequent mention is
afterwards made of writing Ex 28:11,21,29,36 31:18 32:15,16 34:1,28 Ex
39:6,14,30 The origin of this art is unknown, but there is reason to conclude
that in the age of Moses it was well known. The inspired books of Moses are the
most ancient extant writings, although there are written monuments as old as
about B.C. 2000 The words expressive of "writing, ""book,
"and "ink, "are common to all the branches or dialects of the
Semitic language, and hence it has been concluded that this art must have been
known to the earliest Semites before they separated into their various tribes,
and nations, and families. "The
Old Testament and the discoveries of Oriental archaeology alike tell us that
the age of the Exodus was throughout the world of Western Asia an age of
literature and books, of readers and writers, and that the cities of Palestine
were stored with the contemporaneous records of past events inscribed on
imperishable clay. They further tell us that the kinsfolk and neighbours of the
Israelites were already acquainted with alphabetic writing, that the wanderers
in the desert and the tribes of Edom were in contact with the cultured scribes
and traders of Ma'in [Southern Arabia], and that the 'house of bondage' from
which Israel had escaped was a land where the art of writing was blazoned not
only on the temples of the gods, but also on the dwellings of the rich and
powerful.", Sayce.
See DEBIR See PHOENICIA
The "Book of the Dead" was a collection of
prayers and formulae, by the use of which the souls of the dead were supposed
to attain to rest and peace in the next world. It was composed at various
periods from the earliest time to the Persian conquest. It affords an
interesting glimpse into the religious life and system of belief among the
ancient Egyptians. We learn from it that they believed in the existence of one
Supreme Being, the immortality of the soul, judgement after death, and the
resurrection of the body. It shows, too, a high state of literary activity in
Egypt in the time of Moses. It refers to extensive libraries then existing.
That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000
books. When the Hebrews entered Canaan it is evident that the art of writing
was known to the original inhabitants, as appears, e.g., from the name of the
city Debir having been at first Kirjath-sepher, i.e., the "city of the
book, "or the "book town" Jos 10:38 15:15 Jud 1:11 The first
mention of letter-writing is in the time of David 2Sa 11:14,15 Letters are
afterwards frequently spoken of 1Ki 21:8,9,11 2Ki 10:1,3,6,7 19:14 2Ch 21:12-15
30:1,6-9 etc.