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[ "See [18]ADONIRAM.", "their beauty; their power", "[[67]Adoniram; [68]Hadoram]" ]

[ "To worship; to express reverence and homage. The forms of adoration among the Jews were putting off the shoes (Ex. 3:5; Josh. 5:15), and prostration (Gen. 17:3; Ps. 95:6; Isa. 44:15, 17, 19; 46:6). To \"kiss the Son\" in Ps. 2:12 is to adore and worship him. (See Dan. 3:5, 6.) The word itself does not occur in Scripture." ]

[ "Adar the king. (1.) An idol; a form of the sun-god worshipped by the inhabitants of Sepharvaim (2 Kings 17:31), and brought by the Sepharvite colonists into Samaria. (2.) A son of Sennacherib, king of Assyria (2 Kings 19:37; Isa. 37:38).", "the cloak, glory, grandeur or power of the king", "(splendor of the king).", "+ The name of an idol introduced into Samaria by the colonists from Sepharvaim. (2 Kings 17:31) He was worshipped with rites resembling those of Molech, children being burnt in his honor. Adrammelech was probably the male power of the sun, and [69]Anammelech, who is mentioned with Adrammelech as a companion god, the female power of the sun. + Son of the Assyrian king Sennacherib, who, with his brother Sharezer, murdered their father in the temple of Nisroch at Nineveh, after the failure of the Assyrian attack on Jerusalem. The parricides escaped into Armenia. (2 Kings 19:37; 2 Chronicles 32:21; Isaiah 37:38)" ]

[ "A city of Asia Minor on the coast of Mysia, which in early times was called AEolis. The ship in which Paul embarked at Caesarea belonged to this city (Acts 27:2). He was conveyed in it only to Myra, in Lycia, whence he sailed in an Alexandrian ship to Italy. It was a rare thing for a ship to sail from any port of Palestine direct for Italy. It still bears the name Adramyti, and is a place of some traffic.", "the court of death", "named form Adramys, brother of Croesus king of Lydia, a seaport in the province of Asia [[70]Asia], situated on a bay of the Aegean Sea, about 70 miles north of Smyrna, in the district anciently called Aeolis, and also Mysia. See (Acts 16:7) [[71]Mitylene] (Acts 27:2) The modern Adramyti is a poor village." ]

[ "(Acts 27:27; R.V., \"the sea of Adria\"), the Adriatic Sea, including in Paul's time the whole of the Mediterranean lying between Crete and Sicily. It is the modern Gulf of Venice, the Mare Superum_ of the Romans, as distinguished from the Mare Inferum_ or Tyrrhenian Sea.", "more properly A'drias, the Adriatic Sea. (Acts 27:27) The word seems to have been derived from the town of Adria, near the Po. In Paul's time it included the whole sea between Greece and Italy, reaching south from Crete to Sicily. [[72]Melita]" ]

[ "Flock of God, the son of Barzillai, the Meholathite, to whom Saul gave in marriage his daughter Merab (1 Sam. 18:19). The five sons that sprang from this union were put to death by the Gibeonites (2 Sam. 21:8, 9. Here it is said that Michal \"brought up\" [R.V., \"bare\"] these five sons, either that she treated them as if she had been their own mother, or that for \"Michal\" we should read \"Merab,\" as in 1 Sam. 18:19).", "the flock of God", "(flock of God), son of Barzillai, to whom Saul gave his daughter Merab, although he had previously promised her to David. (1 Samuel 18:19) (B.C. about 1062.) His five sons were amongst the seven descendants of Saul whom David surrendered to the Gibeonites. (2 Samuel 21:8)" ]

[ "One of the royal cities of the Canaanites, now Aid-el-ma (Josh. 12:15; 15:35). It stood on the old Roman road in the valley of Elah (q.v.), which was the scene of David's memorable victory over Goliath (1 Sam. 17:2), and not far from Gath. It was one of the towns which Rehoboam fortified against Egypt (2 Chr. 11:7). It was called \"the glory of Israel\" (Micah 1:15).", "The Cave of Adullam has been discovered about 2 miles south of the scene of David's triumph, and about 13 miles west from Bethlehem. At this place is a hill some 500 feet high pierced with numerous caverns, in one of which David gathered together \"every one that was in distress, and every one that was in debt, and every one that was discontented\" (1 Sam. 22:2). Some of these caverns are large enough to hold 200 or 300 men. According to tradition this cave was at Wady Khureitun, between Bethlehem and the Dead Sea, but this view cannot be well maintained.", "their testimony; their prey; their ornament", "(justice of the people), Apocr. [73]Odollam, a city of Judah int he lowland of the Shefelah, (Joshua 15:35) the seat of a Canaanite king, (Joshua 12:15) and evidently a place of great antiquity. (Genesis 38:1,12,20) Fortified by Rehoboam, (2 Chronicles 11:7) it was one of the towns reoccupied by the Jews after their return from Babylon, (Nehemiah 11:30) and still a city in the time of the Macabees. 2Ma 12:38 Adullam was probably near Deir Dubban, five or six miles north of Eleutheropolis. The limestone cliffs of the whole of that locality are pierced with extensive excavations, some one of which is doubtless the \"cave of Adullam,\" the refuge of David. (1 Samuel 22:1; 2 Samuel 23:13; 1 Chronicles 11:15)" ]

[ "An inhabitant of the city of Adullam (Gen. 38:1, 12, 20)." ]

[ "Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.", "The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the \"water of jealousy.\" There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.", "Idolatry, covetousness, and apostasy are spoken of as adultery spiritually (Jer. 3:6, 8, 9; Ezek. 16:32; Hos. 1:2:3; Rev. 2:22). An apostate church is an adulteress (Isa. 1:21; Ezek. 23:4, 7, 37), and the Jews are styled \"an adulterous generation\" (Matt. 12:39). (Comp. Rev. 12.)", "(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated--(But this ordeal was wholly in favor of the innocent, and exactly opposite to most ordeals. For the water which the accused drank was perfectly harmless, and only by a miracle could it produce a bad effect; while in most ordeals the accused must suffer what naturally produces death, and be proved innocent only by a miracle. Symbolically adultery is used to express unfaithfulness to covenant vows to God, who is represented as the husband of his people.)" ]

[ "The red ones, a place apparently on the road between Jericho and Jerusalem, \"on the south side of the torrent\" Wady Kelt, looking toward Gilgal, mentioned Josh. 15:7; 18:17. It was nearly half-way between Jerusalem and Jericho, and now bears the name of Tal-at-ed-Dumm. It is supposed to have been the place referred to in the parable of the Good Samaritan (Luke 10:30-37). Recently a new carriage-road has been completed, and carriages for the first time have come along this road from Jerusalem.", "earthy; red; bloody things", "(the going up to), a rising ground or pass over against Gilgal,\" and \"on the south side of the 'torrent'\" (Joshua 15:7; 18:17) which is the position still occupied by the road leading up from Jericho and the Jordan valley to Jerusalem, on the south face of the gorge of the Wady Kelt. (Luke 10:30-36)" ]

[ "(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8)." ]

[ "(Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him. It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered \"Comforter,\" q.v.). It is applied to Christ in 1 John 2:1, where the same Greek word is rendered \"Advocate,\" the rendering which it should have in all the places where it occurs. Tertullus \"the orator\" (Acts 24:1) was a Roman advocate whom the Jews employed to accuse Paul before Felix.", "or Paraclete, one that pleads the cause of another. (1 John 2:1) Used by Christ, (John 14:16; 15:26; 16:7) to describe the office and work of the Holy Spirit, and translated Comforter, i.e. (see margin of Revised Version) Advocate, Helper, Intercessor. This use of the word is derived from the fact that the Jews, being largely ignorant of the Roman law and the Roman language, had to employ Roman advocates in their trials before Roman courts. Applied to Christ, (1 John 2:1)" ]

[ "Springs, a place near Salim where John baptized (John 3:23). It was probably near the upper source of the Wady Far'ah, an open valley extending from Mount Ebal to the Jordan. It is full of springs. A place has been found called Ainun, four miles north of the springs." ]

[ "Feeling or emotion. Mention is made of \"vile affections\" (Rom. 1:26) and \"inordinate affection\" (Col. 3:5). Christians are exhorted to set their affections on things above (Col. 3:2). There is a distinction between natural and spiritual or gracious affections (Ezek. 33:32)." ]

[ "Relationship by alliance (2 Chr. 18:1) or by marriage (1 Kings 3:1). Marriages are prohibited within certain degrees of affinity, enumerated Lev. 18:6-17. Consanguinity is relationship by blood.", "[[77]Marriage]" ]

[ "Common to all (Job 5:7; 14:1; Ps. 34:19); are for the good of men (James 1:2, 3, 12; 2 Cor. 12:7) and the glory of God (2 Cor. 12:7-10; 1 Pet. 4:14), and are to be borne with patience by the Lord's people (Ps. 94:12; Prov. 3:12). They are all directed by God (Lam. 3:33), and will result in the everlasting good of his people (2 Cor. 4:16-18) in Christ Jesus (Rom. 8:35-39).", "God appoints -- 2Ki 6:33; Job 5:6,17; Ps 66:11; Am 3:6; Mic 6:9.", "God dispenses, as He will -- Job 11:10; Isa 10:15; 45:7.", "God regulates the measure of -- Ps 80:5; Isa 9:1; Jer 46:28.", "God determines the continuance of -- Ge 15:13,14; Nu 14:33; Isa 10:25; Jer 29:10.", "God does not willingly send -- La 3:33.", "Man is born to -- Job 5:6,7; 14:1.", "Saints appointed to -- 1Th 3:3.", "Consequent upon the fall -- Ge 3:16-19.", "Sin produces -- Job 4:8; 20:11; Pr 1:31.", "Sin visited with -- 2Sa 12:14; Ps 89:30-32; Isa 57:17; Ac 13:10,11.", "Often severe -- Job 16:7-16; Ps 42:7; 66:12; Jon 2:3; Re 7:14.", "Always less than we deserve -- Ezr 9:13; Ps 103:10.", "Frequently terminate in good -- Ge 50:20; Ex 1:11,12; De 8:15,16; Jer 24:5,6; Eze 20:37.", "Tempered with mercy -- Ps 78:38,39; 106:43-46; Isa 30:18-21; La 3:32; Mic 7:7-9; Na 1:12.", "Saints are to expect -- Joh 16:33; Ac 14:22.", "Of saints, are comparatively light -- Ac 20:23,24; Ro 8:18; 2Co 4:17.", "Of saints, are but temporary -- Ps 30:5; 103:9; Isa 54:7,8; Joh 16:20; 1Pe 1:6; 5:10.", "Saints have joy under -- Job 5:17; Jas 5:11.", "Of saints, end in joy and blessedness -- Ps 126:5,6; Isa 61:2,3; Mt 5:4; 1Pe 4:13,14.", "Often arise from the profession of the gospel -- Mt 24:9; Joh 15:21; 2Ti 3:11,12.", "Exhibit the love and faithfulness of God -- De 8:5; Ps 119:75; Pr 3:12; 1Co 11:32; Heb 12:6,7; Re 3:19." ]

[ "A \"prophet,\" probably one of the seventy disciples of Christ. He prophesied at Antioch of an approaching famine (Acts 11:27, 28). Many years afterwards he met Paul at Caesarea, and warned him of the bonds and affliction that awaited him at Jerusalem should he persist in going thither (Acts 21:10-12).", "a locust; the father's joy or feast", "(a locust), a Christian prophet in the apostolic age, mentioned in (Acts 11:28) and Acts 21:10 He predicted, (Acts 11:28) that a famine would take place in the reign of Claudius. Josephus mentions a famine which prevailed in Judea in the reign of Claudius, and swept away many of the inhabitants. (In (Acts 21:10) we learn that Agabus and Paul met at Caesarea some time after this.)" ]

[ "Flame, the usual title of the Amalekite kings, as \"Pharaoh\" was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Num. 24:7). He lived at the time of the Exodus.", "(2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).", "roof; upper floor", "(flame), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in (Numbers 24:7) and another in 1Sam 15:8,9,20,32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovah's well-known will. (Exodus 17:14; 25:17) For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [[78]Samuel]. Haman is called the [79]Agagite in (Esther 3:1,10; 8:3,5) The Jews consider him a descendant of Agag the Amalekite." ]

[ "A name applied to Haman and also to his father (Esther 3:1, 10; 8:3, 5). Probably it was equivalent to Amalekite.", "[[80]Agag]" ]

[ "(Heb. shebo), a precious stone in the breast-plate of the high priest (Ex. 28:19; 39:12), the second in the third row. This may be the agate properly so called, a semi-transparent crystallized quartz, probably brought from Sheba, whence its name. In Isa. 54:12 and Ezek. 27:16, this word is the rendering of the Hebrew cadcod, which means \"ruddy,\" and denotes a variety of minutely crystalline silica more or less in bands of different tints.", "This word is from the Greek name of a stone found in the river Achates in Sicily.", "a beautifully-veined semi-transparent precious stone, a variety of quartz. Its colors are delicately arranged in stripes or bands or blended in clouds. It is mentioned four times in the text of the Authorized Version, viz., in (Exodus 28:19; 39:12; Isaiah 54:12; Ezekiel 27:16) In the two former passages; where it is represented by the Hebrew word shebo it is spoken of as forming the second stone in the third row of the high priest's breastplate; in each of the two latter places the original word is cadced, by which, no doubt, is intended a different stone. [RUBY] Our English agate derives its name from the Achates, on the banks of which it was first found." ]

[ "Used to denote the period of a man's life (Gen. 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The aged supposed to excel in understanding (Job 12:20; 15:10; 32:4, 9; 1 Kings 12:6, 8). A full age the reward of piety (Job 5:26; Gen. 15:15)." ]

[ "Fugitive, the father of Shammah, who was one of David's mighty men (2 Sam. 23:11)", "a valley; deepness" ]

[ "Contest; wrestling; severe struggling with pain and suffering. Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the New Testament by Luke (22:44) to describe our Lord's fearful struggle in Gethsemane.", "The verb from which the noun \"agony\" is derived is used to denote an earnest endeavour or striving, as \"Strive [agonize] to enter\" (Luke 13:24); \"Then would my servants fight\" [agonize] (John 18:36). Comp. 1 Cor. 9:25; Col. 1:29; 4:12; 1 Tim. 6:12; 2 Tim. 4:7, where the words \"striveth,\" \"labour,\" \"conflict,\" \"fight,\" are the renderings of the same Greek verb." ]

[ "Tilling the ground (Gen. 2:15; 4:2, 3, 12) and rearing cattle were the chief employments in ancient times. The Egyptians excelled in agriculture. And after the Israelites entered into the possession of the Promised Land, their circumstances favoured in the highest degree a remarkable development of this art. Agriculture became indeed the basis of the Mosaic commonwealth.", "The year in Palestine was divided into six agricultural periods:-", "I. SOWING TIME. Tisri, latter half (beginning about the autumnal equinox.) Marchesvan. Kisleu, former half. Early rain due = first showers of autumn.", "II. UNRIPE TIME. Kisleu, latter half. Tebet. Sebat, former half.", "III. COLD SEASON. Sebat, latter half. Adar. [Veadar.] Nisan, former half. Latter rain due (Deut. 11:14; Jer. 5:24; Hos. 6:3; Zech. 10:1; James 5:7; Job 29:23).", "IV. HARVEST TIME. Nisan, latter half. (Beginning about vernal equinox. Barley green. Passover.) Ijar. Sivan, former half., Wheat ripe. Pentecost.", "V. SUMMER (total absence of rain) Sivan, latter half. Tammuz. Ab, former half.", "VI. SULTRY SEASON Ab, latter half. Elul. Tisri, former half., Ingathering of fruits.", "The six months from the middle of Tisri to the middle of Nisan were occupied with the work of cultivation, and the rest of the year mainly with the gathering in of the fruits. The extensive and easily-arranged system of irrigation from the rills and streams from the mountains made the soil in every part of Palestine richly productive (Ps. 1:3; 65:10; Prov. 21:1; Isa. 30:25; 32:2, 20; Hos. 12:11), and the appliances of careful cultivation and of manure increased its fertility to such an extent that in the days of Solomon, when there was an abundant population, \"20,000 measures of wheat year by year\" were sent to Hiram in exchange for timber (1 Kings 5:11), and in large quantities also wheat was sent to the Tyrians for the merchandise in which they traded (Ezek. 27:17). The wheat sometimes produced an hundredfold (Gen. 26:12; Matt. 13:23). Figs and pomegranates were very plentiful (Num. 13:23), and the vine and the olive grew luxuriantly and produced abundant fruit (Deut. 33:24).", "Lest the productiveness of the soil should be exhausted, it was enjoined that the whole land should rest every seventh year, when all agricultural labour would entirely cease (Lev. 25:1-7; Deut. 15:1-10).", "It was forbidden to sow a field with divers seeds (Deut. 22:9). A passer-by was at liberty to eat any quantity of corn or grapes, but he was not permitted to carry away any (Deut. 23:24, 25; Matt. 12:1). The poor were permitted to claim the corners of the fields and the gleanings. A forgotten sheaf in the field was to be left also for the poor. (See Lev. 19:9, 10; Deut. 24:19.)", "Agricultural implements and operations.", "The sculptured monuments and painted tombs of Egypt and Assyria throw much light on this subject, and on the general operations of agriculture. Ploughs of a simple construction were known in the time of Moses (Deut. 22:10; comp. Job 1:14). They were very light, and required great attention to keep them in the ground (Luke 9:62). They were drawn by oxen (Job 1:14), cows (1 Sam. 6:7), and asses (Isa. 30:24); but an ox and an ass must not be yoked together in the same plough (Deut. 22:10). Men sometimes followed the plough with a hoe to break the clods (Isa. 28:24). The oxen were urged on by a \"goad,\" or long staff pointed at the end, so that if occasion arose it could be used as a spear also (Judg. 3:31; 1 Sam. 13:21).", "When the soil was prepared, the seed was sown broadcast over the field (Matt. 13:3-8). The \"harrow\" mentioned in Job 39:10 was not used to cover the seeds, but to break the clods, being little more than a thick block of wood. In highly irrigated spots the seed was trampled in by cattle (Isa. 32:20); but doubtless there was some kind of harrow also for covering in the seed scattered in the furrows of the field.", "The reaping of the corn was performed either by pulling it up by the roots, or cutting it with a species of sickle, according to circumstances. The corn when cut was generally put up in sheaves (Gen. 37:7; Lev. 23:10-15; Ruth 2:7, 15; Job 24:10; Jer. 9:22; Micah 4:12), which were afterwards gathered to the threshing-floor or stored in barns (Matt. 6:26).", "The process of threshing was performed generally by spreading the sheaves on the threshing-floor and causing oxen and cattle to tread repeatedly over them (Deut. 25:4; Isa. 28:28). On occasions flails or sticks were used for this purpose (Ruth 2:17; Isa. 28:27). There was also a \"threshing instrument\" (Isa. 41:15; Amos 1:3) which was drawn over the corn. It was called by the Hebrews a moreg, a threshing roller or sledge (2 Sam. 24:22; 1 Chr. 21:23; Isa. 3:15). It was somewhat like the Roman tribulum, or threshing instrument.", "When the grain was threshed, it was winnowed by being thrown up against the wind (Jer. 4:11), and afterwards tossed with wooden scoops (Isa. 30:24). The shovel and the fan for winnowing are mentioned in Ps. 35:5, Job 21:18, Isa. 17:13. The refuse of straw and chaff was burned (Isa. 5:24). Freed from impurities, the grain was then laid up in granaries till used (Deut. 28:8; Prov. 3:10; Matt. 6:26; 13:30; Luke 12:18).", "This was little cared for by the patriarchs. The pastoral life, however, was the means of keeping the sacred race, whilst yet a family, distinct from mixture and locally unattached, especially whilst in Egypt. When grown into a nation it supplied a similar check on the foreign intercourse, and became the basis of the Mosaic commonwealth. \"The land is mine,\" (Leviticus 25:23) was a dictum which made agriculture likewise the basis of the theocratic relation. Thus every family felt its own life with intense keenness, and had its divine tenure which it was to guard from alienation. The prohibition of culture in the sabbatical year formed a kind of rent reserved by the divine Owner. Landmarks were deemed sacred, (19:14) and the inalienability of the heritage was insured by its reversion to the owner in the year of jubilee; so that only so many years of occupancy could be sold. (Leviticus 25:8-16; 23-35) Rain.--Water was abundant in Palestine from natural sources. (8:7; 11:8-12) Rain was commonly expected soon after the autumnal equinox. The period denoted by the common scriptural expressions of the \"early\" and the \"latter rain,\" (11:1; Jeremiah 5:24; Hosea 6:3; Zechariah 10:1; James 5:7) generally reaching from November to April, constituted the \"rainy season,\" and the remainder of the year the \"dry season.\" Crops.--The cereal crops of constant mention are wheat and barley, and more rarely rye and millet(?). Of the two former, together with the vine, olive and fig, the use of irrigation, the plough and the harrow, mention is made ln the book of (Job 31:40; 15:33; 24:6; 29:19; 39:10) Two kinds of cumin (the black variety called fitches), (Isaiah 28:27) and such podded plants as beans and lentils may be named among the staple produce. Ploughing and Sowing.--The plough was probably very light, one yoke of oxen usually sufficing to draw it. Mountains and steep places were hoed. (Isaiah 7:25) New ground and fallows, (Jeremiah 4:3; Hosea 10:12) were cleared of stones and of thorns, (Isaiah 5:2) early in the year, sowing or gathering from \"among thorns\" being a proverb for slovenly husbandry. (Job 5:5; Proverbs 24:30,31) Sowing also took place without previous ploughing, the seed being scattered broad cast and ploughed in afterwards. The soil was then brushed over with a light harrow, often of thorn bushes. In highly-irrigated spots the seed was trampled by cattle. (Isaiah 32:20) Seventy days before the passover was the time prescribed for sowing. The oxen were urged on by a goad like a spear. (Judges 3:31) The proportion of harvest gathered to seed sown was often vast; a hundred fold is mentioned, but in such a way as to signify that it was a limit rarely attained. (Genesis 26:12; Matthew 13:8) Sowing a field with divers seed was forbidden. (22:9) Reaping and Threshing.--The wheat etc., was reaped by the sickle or pulled by the roots. It was bound in sheaves. The sheaves or heaps were carted, (Amos 2:13) to the floor--a circular spot of hard ground, probably, as now, from 50 to 80 or 100 feet in diameter. (Genesis 1:10,11; 2 Samuel 24:16,18) On these the oxen, etc., forbidden to be muzzled, (25:4) trampled out the grain. At a later time the Jews used a threshing sledge called morag, (Isaiah 41:15; 2 Samuel 24:22; 1 Chronicles 21:23) probably resembling the noreg, still employed in Egypt--a stage with three rollers ridged with iron, which, aided by the driver's weight crushed out, often injuring, the grain, as well as cut or tore the straw, which thus became fit for fodder. Lighter grains were beaten out with a stick. (Isaiah 28:27) The use of animal manure was frequent. (Psalms 83:10; 2 Kings 9:37; Jeremiah 8:2) etc. Winnowing.--The shovel and fan, (Isaiah 30:24) indicate the process of winnowing--a conspicuous part of ancient husbandry. (Psalms 35:5; Job 21:18; Isaiah 17:13) Evening was the favorite time, (Ruth 3:2) when there was mostly a breeze. The fan, (Matthew 3:12) was perhaps a broad shovel which threw the grain up against the wind. The last process was the shaking in a sieve to separate dirt and refuse. (Amos 9:9) Fields and floors were not commonly enclosed; vineyard mostly were, with a tower and other buildings. (Numbers 22:24; Psalms 80:13; Isaiah 5:5; Matthew 21:33) comp. Judg 6:11 The gardens also and orchards were enclosed, frequently by banks of mud from ditches. With regard to occupancy, a tenant might pay a fixed money rent, (Song of Solomon 8:11) or a stipulated share of the fruits. (2 Samuel 9:10; Matthew 21:34) A passer by might eat any quantity of corn or grapes, but not reap or carry off fruit. (23:24,25; Matthew 12:1) The rights of the corner to be left, and of gleaning [[82]Corner; [83]Gleaning], formed the poor man's claim on the soil for support. For his benefit, too, a sheaf forgotten in carrying to the floor was to be left; so also with regard to the vineyard' and the olive grove. (Leviticus 19:9,10; 24:19)" ]

[ "The grandson of Herod the Great, and son of Aristobulus and Bernice. The Roman emperor Caligula made him governor first of the territories of Philip, then of the tetrarchy of Lysanias, with the title of king (\"king Herod\"), and finally of that of Antipas, who was banished, and of Samaria and Judea. Thus he became ruler over the whole of Palestine. He was a persecutor of the early Christians. He slew James, and imprisoned Peter (Acts 12:1-4). He died at Caesarea, being \"eaten of worms\" (Acts 12:23), A.D. 44. (Comp. Josephus, Ant. xix. 8.)" ]

[ "Son of the foregoing, was born at Rome, A.D. 27. He was the brother of Bernice and Drusilla. The Emperor Claudius (A.D. 48) invested him with the office of superintendent of the Temple of Jerusalem, and made him governor (A.D. 50) of Chalcis. He was afterwards raised to the rank of king, and made governor over the tetrarchy of Philip and Lysanias (Acts 25:13; 26:2, 7). It was before him that Paul delivered (A.D. 59) his speech recorded in Acts 26. His private life was very profligate. He died (the last of his race) at Rome, at the age of about seventy years, A.D. 100." ]

[ "The translation in Lev. 26:16 (R.V., \"fever\") of the Hebrew word kaddah'ath, meaning \"kindling\", i.e., an inflammatory or burning fever. In Deut. 28:22 the word is rendered \"fever.\"" ]

[ "Gatherer; the collector, mentioned as author of the sayings in Prov. 30. Nothing is known of him beyond what is there recorded.", "stranger; gathered together", "(a gatherer, i.e. together of wise men), The son of Jakeh, an unknown Hebrew sage who uttered or collected the sayings of wisdom recorded in Prov 30." ]

[ "An exclamation of sorrow or regret (Ps. 35:25; Isa. 1:4, 24; Jer. 1:6; 22:18; Mark 15:29)." ]

[ "An exclamation of ridicule (Ps. 35:21; 40:15; 70:3). In Isa. 44:16 it signifies joyful surprise, as also in Job 39:25, R.V." ]

[ "Father's brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with Ben-hadad by assaulting the city of Ramoth-gilead, although the prophet Micaiah warned him that he would not succeed, and that the 400 false prophets who encouraged him were only leading him to his ruin. Micaiah was imprisoned for thus venturing to dissuade Ahab from his purpose. Ahab went into the battle disguised, that he might if possible escape the notice of his enemies; but an arrow from a bow \"drawn at a venture\" pierced him, and though stayed up in his chariot for a time he died towards evening, and Elijah's prophecy (1 Kings 21:19) was fulfilled. He reigned twenty-three years. Because of his idolatry, lust, and covetousness, Ahab is referred to as pre-eminently the type of a wicked king (2 Kings 8:18; 2 Chr. 22:3; Micah 6:16).", "(2.) A false prophet referred to by Jeremiah (Jer. 29:21), of whom nothing further is known.", "uncle, or father's brother", "(uncle).", "+ Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab's chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (2 Kings 9:26) Thereupon Elijah declared that the entire extirpation of Ahab's house was the penalty appointed for his long course of wickedness. [[85]Elijah] The execution, however, of the sentence was delayed in consequence of Ahab's deep repentance. (1 Kings 21:1) ... Ahab undertook three campaigns against Ben-hadad II. king of Damascus, two defensive and one offensive. In the first Ben-hadad laid siege to Samaria, but was repulsed with great loss. (1 Kings 20:1-21) Next year Ben-hadad again invaded Israel by way of Aphek, on the east of Jordan; yet Ahab's victory was so complete that Ben-hadad himself fell into his hands, but was released contrary to God's will, (1 Kings 20:22-34) on condition of restoring the cities of Israel, and admitting Hebrew commissioners into Damascus. After this great success Ahab enjoyed peace for three years, when he attacked Ramoth in Gilead, on the east of Jordan, in conjunction with Jehoshaphat king of Judah, which town he claimed as belonging to Israel. Being told by the prophet Micaiah that he would fall, he disguised himself, but was slain by \"a certain man who drew a bow at a venture.\" When buried in Samaria, the dogs licked up his blood as a servant was washing his chariot; a partial fulfillment of Elijah's prediction, (1 Kings 21:19) which was more literally accomplished in the case of his son. (2 Kings 9:26) + A lying prophet, who deceived the captive Israelites in Babylon, and was burnt to death by Nebuchadnezzar. (Jeremiah 29:21)" ]

[ "There are three kings designated by this name in Scripture. (1.) The father of Darius the Mede, mentioned in Dan. 9:1. This was probably the Cyaxares I. known by this name in profane history, the king of Media and the conqueror of Nineveh.", "(2.) The king mentioned in Ezra 4:6, probably the Cambyses of profane history, the son and successor of Cyrus (B.C. 529).", "(3.) The son of Darius Hystaspes, the king named in the Book of Esther. He ruled over the kingdoms of Persia, Media, and Babylonia, \"from India to Ethiopia.\" This was in all probability the Xerxes of profane history, who succeeded his father Darius (B.C. 485). In the LXX. version of the Book of Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years (B.C. 486-465). He invaded Greece with an army, it is said, of more than 2,000,000 soldiers, only 5,000 of whom returned with him. Leonidas, with his famous 300, arrested his progress at the Pass of Thermopylae, and then he was defeated disastrously by Themistocles at Salamis. It was after his return from this invasion that Esther was chosen as his queen.", "prince; head; chief", "(lion-king), the name of one Median and two Persian kings mentioned in the Old Testament.", "+ In (Daniel 9:1) Ahasuerus is said to be the father of Darius the Mede. [[89]Darius] This first Ahasuerus is Cyaxares, the conqueror of Nineveh. (Began to reign B.C. 634.) + The Ahasuerus king of Persia, referred to in (Ezra 4:6) must be Cambyses, thought to be Cyrus' successor, and perhaps his son. (B.C. 529.) + The third is the Ahasuerus of the book of Esther. This Ahasuerus is probably Xerxes of history, (Esther 1:1) (B.C. 485), and this conclusion is fortified by the resemblance of character and by certain chronological indications, the account of his life and character agreeing with the book of Esther In the third year of Ahaseuerus was held a great feast and assembly in Shushan the palace, (Esther 1:3) following a council held to consider the invasion of Greece. He divorced his queen Vashti for refusing to appear in public at this banquet, and married, four years afterwards, the Jewess Esther, cousin and ward of Mordecai. Five years after this, Haman, one of his counsellors, having been slighted by Mordecai, prevailed upon the king to order the destruction of all the Jews in the empire. But before the day appointed for the massacre, Esther and Mordecai influenced the king to put Haman to death and to give the Jews the right of self-Defence." ]

[ "Water, the river (Ezra 8:21) by the banks of which the Jewish exiles assembled under Ezra when about to return to Jerusalem from Babylon. In all probability this was one of the streams of Mesopotamia which flowed into the Euphrates somewhere in the north-west of Babylonia. It has, however, been supposed to be the name of a place (Ezra 8:15) now called Hit, on the Euphrates, east of Damascus.", "essence; being; generation", "(water), a place, (Ezra 8:15) or a river, Ezra 8:21 On the banks of which Ezra collected the second expedition which returned with him from Babylon to Jerusalem. Perhaps it is the modern Hit, on the Euphrates due east of Damascus." ]

[ "Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).", "(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five years, after reigning sixteen years (B.C. 740-724), and was succeeded by his son Hezekiah. Because of his wickedness he was \"not brought into the sepulchre of the kings.\"", "one that takes or possesses", "(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God's favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater, and sought safety in heathen ceremonies, making his son pass through the fire to Molech, consulting wizards and necromancers. (Isaiah 8:19) and other idolatrous practices. (2 Kings 23:12) His only service of permanent value was the introduction of the sun-dial. He died at the age of 36, but was refused a burial with the kings his ancestors. (2 Chronicles 28:27)", "+ Son of Micah. (1 Chronicles 8:35,36; 9:42)" ]

[ "Held by Jehovah. (1.) The son and successor of Ahab. He followed the counsels of his mother Jezebel, and imitated in wickedness the ways of his father. In his reign the Moabites revolted from under his authority (2 Kings 3:5-7). He united with Jehoshaphat in an attempt to revive maritime trade by the Red Sea, which proved a failure (2 Chr. 20:35-37). His messengers, sent to consult the god of Ekron regarding his recovery from the effects of a fall from the roof-gallery of his palace, were met on the way by Elijah, who sent them back to tell the king that he would never rise from his bed (1 Kings 22:51; 2 Kings 1:18).", "(2.) The son of Joram, or Jehoram, and sixth king of Judah. Called Jehoahaz (2 Chr. 21:17; 25:23), and Azariah (2 Chr. 22:6). Guided by his idolatrous mother Athaliah, his reign was disastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram, king of Israel, in an expedition against Hazael, king of Damascus; but was wounded at the pass of Gur when attempting to escape, and had strength only to reach Megiddo, where he died (2 Kings 9:22-28). He reigned only one year.", "seizure; vision of the Lord", "(sustained by the Lord).", "+ Son of Ahab and Jezebel eighth king of Israel, reigned B.C. 896-895. After the battle of Ramoth in Gilead, in which Ahab perished [[90]Ahab], the vassal king of Moab refused his yearly tribute; comp. (Isaiah 16:1) Before Ahaziah could take measures for enforcing his claim, he was seriously injured by a fall through a lattice in his palace at Samaria. Being an idolater, he sent to inquire of the oracle of Baalzebub in the Philistine city of Ekron whether he should recover his health. But Elijah, who now for the last time exercised the prophetic office, rebuked him for this impiety, and announced to him his approaching death. The only other recorded transaction of his reign, his endeavor to join the king of Judah in trading to Ophir, is related under [91]Jehoshaphat. (1 Kings 22:49-53; 2 Kings 1:1; 2 Chronicles 20:35-37) + Fifth king of Judah, son of Jehoram and Athaliah (daughter of Ahab), and therefore nephew of the preceding Ahaziah, reigned one year, B.C. 884. He is Galled [92]Azariah, (2 Chronicles 22:2) probably by a copyist's error, and [93]Jehoahaz. (2 Chronicles 21:17) He was 22 years old at his accession. (2 Kings 8:26) (his age 42, in (2 Chronicles 22:2) Isa a copyist's error). Ahaziah was an idolater, and he allied himself with his uncle Jehoram king of Israel against Hazael, the new king of Syria. the two kings were, however defeated at Ramoth, where Jehoram was severely wounded. The revolution carried out in Israel by Jehu under the guidance of Elisha broke out while Ahaziah was visiting his uncle at Jezreel. As Jehu approached the town, Jehoram and Ahaziah went out to meet him; the former was shot through the heart by Jehu, and Ahaziah was pursued and mortally wounded. He died when he reached Megiddo." ]

[ "Mother's brother, one of David's thirty heroes (2 Sam. 23:33; 1 Chr. 11:35).", "mother's brother; brother of a nation", "son of Sharar the Hararite (or of Sacar,) (1 Chronicles 11:35) one of David's thirty mighty men. (2 Samuel 23:33) (B.C. 1050.)" ]

[ "Brother of help; i.e., \"helpful.\" (1.) The chief of the tribe of Dan at the time of the Exodus (Num. 1:12; 2:25; 10:25).", "(2.) The chief of the Benjamite slingers that repaired to David at Ziklag (1 Chr. 12:3).", "brother of assistance", "(brother of help).", "+ Son of Ammishaddai, hereditary chieftain of the tribe of Dan. (Numbers 1:12; 2:25; 7:66) (B.C. 1490). + The Benjamite chief of a body of archers in the time of David. (1 Chronicles 12:3) (B.C. 1050.)" ]

[ "Brother (i.e., \"friend\") of union. (1.) A son of Bela, the son of Benjamin (1 Chr. 8:7).", "(2.) Name different in Hebrew, meaning brother of Judah. Chief of the tribe of Asher; one of those appointed by Moses to superintend the division of Canaan among the tribe (Num. 34:27).", "brother of vanity, or of darkness, or of joy, or of praise; witty brother", "(brother of renown).", "+ The son of Shelomi and prince of the tribe of Asher. (Numbers 34:27) + Chieftain of the tribe of Benjamin. (1 Chronicles 8:7)" ]

[ "Brother (i.e., \"friend\") of Jehovah. (1.) One of the sons of Bela (1 Chr. 8:7, R.V.). In A.V. called \"Ahiah.\"", "(2.) One of the five sons of Jerahmeel, who was great-grandson of Judah (1 Chr. 2:25).", "(3.) Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; the same probably as Ahimelech, who was high priest at Nob in the reign of Saul (1 Sam. 22:11). Some, however, suppose that Ahimelech was the brother of Ahijah, and that they both officiated as high priests, Ahijah at Gibeah or Kirjath-jearim, and Ahimelech at Nob.", "(4.) A Pelonite, one of David's heroes (1 Chr. 11:36); called also Eliam (2 Sam. 23:34).", "(5.) A Levite having charge of the sacred treasury in the temple (1 Chr. 26:20).", "(6.) One of Solomon's secretaries (1 Kings 4:3).", "(7.) A prophet of Shiloh (1 Kings 11:29; 14:2), called the \"Shilonite,\" in the days of Rehoboam. We have on record two of his remarkable prophecies, 1 Kings 11:31-39, announcing the rending of the ten tribes from Solomon; and 1 Kings 14:6-16, delivered to Jeroboam's wife, foretelling the death of Abijah the king's son, the destruction of Jeroboam's house, and the captivity of Israel \"beyond the river.\" Jeroboam bears testimony to the high esteem in which he was held as a prophet of God (1 Kings 14:2, 3).", "same with Ahiah", "[[94]Ahiah, Or Ahijah]" ]

[ "Brother of support = helper, one of the five whom Josiah sent to consult the prophetess Huldah in connection with the discovery of the book of the law (2 Kings 22:12-14; 2 Chr. 34:20). He was the son of Shaphan, the royal secretary, and the father of Gedaliah, governor of Judea after the destruction of Jerusalem by the Babylonians (2 Kings 25:22; Jer. 40:5-16; 43:6). On one occasion he protected Jeremiah against the fury of Jehoiakim (Jer. 26:24). It was in the chamber of another son (Germariah) of Shaphan that Baruch read in the ears of all the people Jeremiah's roll.", "a brother who raises up or avenges", "(a brother who raises up), son of Shaphan the scribe, an influential officer at the court of Josiah, was one of the delegates sent by Hilkaih to consult Huldah. (2 Kings 22:12-14) In the reign of Jehoiakim he successfully used his influence to protect the prophet Jeremiah. (Jeremiah 26:24) He was the father of Gedaliah. [[95]Gedaliah] (B.C. 641)." ]

[ "Brother of anger = irascible. (1.) The father Ahinoam, the wife of Saul (1 Sam. 14:50).", "(2.) The son and successor of Zadok in the office of high priest (1 Chr. 6:8, 53). On the occasion of the revolt of Absalom he remained faithful to David, and was of service to him in conveying to him tidings of the proceedings of Absalom in Jerusalem (2 Sam. 15:24-37; 17:15-21). He was swift of foot, and was the first to carry to David tidings of the defeat of Absalom, although he refrained, from delicacy of feeling, from telling him of his death (2 Sam. 18:19-33).", "a brother of the council", "(brother of anger).", "+ Son of Zadok the high priest in David's reign, and celebrated for his swiftness of foot. During Absalom's rebellion he carried to David the important intelligence that Ahithophel had counselled an immediate attack upon David and his followers. (2 Samuel 15:24-37; 17:15-22) Shortly afterwards he was the first to bring to the king the good news of Absalom's defeat. (2 Samuel 18:19-33) (B.C. 972-956.) + Saul's wife's father. (1 Samuel 14:50) (B.C. before 1093.) + Solomon's son-in-law. (1 Kings 4:15) (B.C. after 1014.)" ]

[ "Brother of a gift = liberal. (1.) One of the three giant Anakim brothers whom Caleb and the spies saw in Mount Hebron (Num. 13:22) when they went in to explore the land. They were afterwards driven out and slain (Josh. 15:14; Judg. 1:10).", "(2.) One of the guardians of the temple after the Exile (1 Chr. 9:17).", "brother of the right hand", "(brother of the right hand).", "+ One of the three giant Anakim who inhabited Mount Hebron, (Numbers 13:22,23) seen by Caleb and the spies. (B.C. 1490.) The whole race was cut off by Joshua, (Joshua 11:21) and the three brothers were slain by the tribe of Judah. (Judges 1:10) + A Levite porter. (1 Chronicles 9:17)" ]

[ "Brother of the king, the son of Ahitub and father of Abiathar (1 Sam. 22:20-23). He descended from Eli in the line of Ithamar. In 1 Chr. 18:16 he is called Abimelech, and is probably the same as Ahiah (1 Sam. 14:3, 18). He was the twelfth high priest, and officiated at Nob, where he was visited by David (to whom and his companions he gave five loaves of the showbread) when he fled from Saul (1 Sam. 21:1-9). He was summoned into Saul's presence, and accused, on the information of Doeg the Edomite, of disloyalty because of his kindness to David; whereupon the king commanded that he, with the other priests who stood beside him (86 in all), should be put to death. This sentence was carried into execution by Doeg in the most cruel manner (1 Sam. 22:9-23). Possibly Abiathar had a son also called Ahimelech, or the two names, as some think, may have been accidentally transposed in 2 Sam. 8:17; 1 Chr. 18:16, marg.; 24:3, 6, 31.", "my brother is a king; my king's brother", "(brother of the king).", "+ Son of Ahitub, (1 Samuel 22:11,12) and high priest of Nob in the days of Saul. He gave David the shew bread to eat, and the sword of Goliath; and for so doing was put to death, with his whole house, by Saul's order. Abiathar alone escaped. [[96]Abiathar] (B.C. 1085-1060.) + A Hittite. (1 Samuel 26:6)" ]

[ "Brother of liberality = liberal, one of the twelve commissariat officers appointed by Solomon in so many districts of his kingdom to raise supplies by monthly rotation for his household. He was appointed to the district of Mahanaim (1 Kings 4:14), east of Jordan.", "a willing brother; brother of a vow", "(brother the noble, i.e. a noble brother), Son of Iddo, one of Solomon's twelve commissaries who supplied provisions for the royal household. (1 Kings 4:14) (B.C. 1014-975.)" ]

[ "Brother of pleasantness = pleasant. (1.) The daughter of Ahimaaz, and wife of Saul (1 Sam. 14:50).", "(2.) A Jezreelitess, the first wife of David (1 Sam. 25:43; 27:3). She was the mother of Amnon (2 Sam. 3:2). (See 1 Sam. 30:5, 18; 2 Sam. 2:2.)", "beauty of the brother; brother of motion", "(brother of grace, i.e. gracious).", "+ The daughter of Ahimaaz and wife of Saul. (1 Samuel 14:50) (B.C. about 1090.) + A native of Jezreel who was married to David during his wandering life. (1 Samuel 25:43) (B.C. 1060.) She lived with him and his other wife Abigail at the court of Achish, (1 Samuel 27:3) was taken prisoner with her by the Amalekites when they plundered Ziklag, (1 Samuel 30:5) but was rescued by David. (1 Samuel 30:18)" ]

[ "Brotherly. (1.) One of the sons of Beriah (1 Chr. 8:14).", "(2.) One of the sons of Jehiel the Gibeonite (1 Chr. 8:31; 9:37).", "(3.) One of the sons of Abinadab the Levite. While Uzzah went by the side of the ark, he walked before it guiding the oxen which drew the cart on which it was carried, after having brought it from his father's house in Gibeah (1 Chr. 13:7; 2 Sam. 6:3, 4).", "his brother; his brethren", "(brotherly).", "+ Son of Abinadab, who accompanied the ark when it was brought out of his father's house. (2 Samuel 6:3,4; 1 Chronicles 13:7) (B.C.1043.) + A Benjamite, one of the sons of Beriah. (1 Chronicles 8:14) + A Benjamite, Son of Jehiel. (1 Chronicles 8:31; 9:37)" ]

[ "Brother of evil = unlucky, or my brother is friend, chief of the tribe of Naphtali at the Exodus (Num. 1:15; 2:29).", "brother of iniquity; brother of the shepherd", "(brother of evil, i.e. unlucky), Chief of the tribe of Naphtali. (Numbers 1:15; 2:29; 7:78,83; 10:27)" ]

[ "Brother of song = singer, the officer who was \"over the household\" of Solomon (1 Kings 4:6).", "brother of a prince; brother of a song", "the controller of Solomon's household. (1 Kings 4:6)" ]

[ "Brother of insipidity or impiety, a man greatly renowned for his sagacity among the Jews. At the time of Absalom's revolt he deserted David (Ps. 41:9; 55:12-14) and espoused the cause of Absalom (2 Sam. 15:12). David sent his old friend Hushai back to Absalom, in order that he might counteract the counsel of Ahithophel (2 Sam. 15:31-37). This end was so far gained that Ahithophel saw he had no longer any influence, and accordingly he at once left the camp of Absalom and returned to Giloh, his native place, where, after arranging his wordly affairs, he hanged himself, and was buried in the sepulchre of his fathers (2 Sam. 17:1-23). He was the type of Judas (Ps. 41:9).", "brother of ruin or folly", "(brother of foolishness), a native of Giloh, was a privy councillor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. (2 Samuel 16:23) (B.C. 1055-1023.) He was the grandfather of Bathsheba. Comp. (2 Samuel 11:3) with 2Sam 23:34 Ahithophel joined the conspiracy of Absalom against David, and persuaded him to take possession of the royal harem, (2 Samuel 16:21) and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushai's advice prevailed, he despaired of success, and returning to his own home \"put his household in order and hanged himself.\" (2 Samuel 17:1-23)" ]

[ "Brother of goodness = good. (1.) The son of Phinehas. On the death of his grandfather Eli he succeeded to the office of high priest, and was himself succeeded by his son Ahijah (1 Sam. 14:3; 22:9, 11, 12, 20).", "(2.) The father of Zadok, who was made high priest by Saul after the extermination of the family of Ahimelech (1 Chr. 6:7, 8; 2 Sam. 8:17).", "brother of goodness", "(brother of goodness).", "+ The son of Phinehas and grandson of Eli, and therefore of the family of Ithamar. (1 Samuel 14:3; 22:9,11) (B.C. 1125.) He was succeeded by his son Ahijah ([100]Ahimelech). (B.C. 1085.) + Son of Amariah, and father of Zadok the high priest, (1 Chronicles 6:7,8; 2 Samuel 8:17) of the house of Eleazar. (B.C. before 1045.)" ]

[ "Fatness, a town of Asher lying within the unconquered Phoenician border (Judg. 1:31), north-west of the Sea of Galilee; commonly identified with Giscala, now el-Jish.", "made of milk, or of fat; brother of the heart", "(fertile), a city of Asher from which the Canaanites were not driven out. (Judges 1:31)" ]

[ "Brotherly, one of the sons of Bela, the son of Benjamin (1 Chr. 8:4). He is also called Ahiah (ver. 7) and Iri (1 Chr. 7:7). His descendants were called Ahohites (2 Sam. 23:9, 28).", "a live brother; my thorn or thistle", "(brothely), son of Bela the son of Benjamin. (1 Chronicles 8:4) In (1 Chronicles 8:7) he is called [101]Ahiah, Or Ahijah. The patronymic, [102]Ahohite, is found in (2 Samuel 23:9,28; 1 Chronicles 11:12,29; 27:4)" ]

[ "An epithet applied to Dodo, one of Solomon's captains (1 Chr. 27:4); to his son Eleazar, one of David's three mightiest heroes (2 Sam. 23:9; 1 Chr. 11:12); and to Zalmon, one of the thirty (2 Sam. 23:28; 1 Chr. 11:29), from their descent from Ahoah.", "[[103]Ahoah]" ]

[ "She has her own tent, a name used by Ezekiel (23:4, 5, 36, 44) as a symbol of the idolatry of the kingdom of Israel. This kingdom is described as a lewdwoman, an adulteress, given up to the abominations and idolatries of the Egyptians and Assyrians. Because of her crimes, she was carried away captive, and ceased to be a kingdom. (Comp. Ps. 78:67-69; 1 Kings 12:25-33; 2 Chr. 11:13-16.)", "his tabernacle; his tent" ]

[ "Tent of the father, an artist of the tribe of Dan, appointed to the work of preparing materials for the tabernacle (Ex. 31:6; 35:34; 36:1, 2; 38:23).", "the tent of the father", "a Danite of great skill as a weaver and embroiderer, whom Moses appointed with Bezaleel to erect the tabernacle. (Exodus 35:30-35) (B.C. 1490.)" ]

[ "My tent is in her, the name of an imaginary harlot, applied symbolically to Jerusalem, because she had abandoned the worship of the true God and given herself up to the idolatries of foreign nations. (Ezek. 23:4, 11, 22, 36, 44).", "my tent, or my tabernacle, in her" ]

[ "Tent of the height, the name given to Judith, the daughter of Beeri = Anah (Gen. 26:34; 36:2), when she became the wife of Esau. A district among the mountains of Edom, probably near Mount Hor, was called after her name, or it may be that she received her name from the district. From her descended three tribes of Edomites, founded by her three sons.", "my tabernacle is exalted" ]

[ "Ruins. (1.) One of the royal cities of the Canaanites (Josh. 10:1; Gen. 12:8; 13:3). It was the scene of Joshua's defeat, and afterwards of his victory. It was the second Canaanite city taken by Israel (Josh. 7:2-5; 8:1-29). It lay rebuilt and inhibited by the Benjamites (Ezra 2:28; Neh. 7:32; 11:31). It lay to the east of Bethel, \"beside Beth-aven.\" The spot which is most probably the site of this ancient city is Haiyan, 2 miles east from Bethel. It lay up the Wady Suweinit, a steep, rugged valley, extending from the Jordan valley to Bethel.", "(2.) A city in the Ammonite territory (Jer. 49:3). Some have thought that the proper reading of the word is Ar (Isa. 15:1).", "or Hai, mass; heap", "(heap of ruins).", "+ A city lying east of Bethel and \"beside Bethaven.\" (Joshua 7:2; 8:9) It was the second city taken by Israel after the passage of the Jordan, and was \"utterly destroyed.\" (Joshua 7:3-5; 8:1; Joshua 9:3; 10:1,2; 12:9) + A city of the Ammonites, apparently attached to Heshbon. (Jeremiah 49:3)" ]

[ "Hind of the dawn, a name found in the title of Ps. 22. It is probably the name of some song or tune to the measure of which the psalm was to be chanted. Some, however, understand by the name some instrument of music, or an allegorical allusion to the subject of the psalm.", "(the hind of the morning dawn), found once only in the Bible, in the title of (Psalms 22:1) It probably describes to the musician the melody to which the psalm was to be played." ]

[ "The atmosphere, as opposed to the higher regions of the sky (1 Thess. 4:17; Rev. 9:2; 16:17). This word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated \"heavens.\"", "The expression \"to speak into the air\" (1 Cor. 14:9) is a proverb denoting to speak in vain, as to \"beat the air\" (1 Cor. 9:26) denotes to labour in vain." ]

[ "And Aij'alon, place of deer. (1.) A town and valley originally assigned to the tribe of Dan, from which, however, they could not drive the Amorites (Judg. 1:35). It was one of the Levitical cities given to the Kohathites (1 Chr. 6:69). It was not far from Beth-shemesh (2 Chr. 28:18). It was the boundary between the kingdoms of Judah and Israel, and is frequently mentioned in Jewish history (2 Chr. 11:10; 1 Sam. 14:31; 1 Chr. 8:13). With reference to the valley named after the town, Joshua uttered the celebrated command, \"Sun, stand thou still on Gibeon; and thou, Moon, in the valley of Ajalon\" (Josh. 10:12). It has been identified as the modern Yalo, at the foot of the Beth-horon pass (q.v.). In the Tell Amarna letters Adoni-zedek (q.v.) speaks of the destruction of the \"city of Ajalon\" by the invaders, and describes himself as \"afflicted, greatly afflicted\" by the calamities that had come on the land, urging the king of Egypt to hasten to his help.", "(2.) A city in the tribe of Zebulun (Judg. 12:12), the modern Jalun, three miles north of Cabul.", "a chain; strength; a stag" ]

[ "(another form of Jacob). (1.) The head of one of the families of Nethinim (Ezra 2:45).", "(2.) A Levite who kept the gate of the temple after the return from Babylon (1 Chr. 9:17; Ezra 2:42; Neh. 7:45).", "(3.) A descendant of David (1 Chr. 3:24).", "foot-print; supplanting; crookedness; lewdness", "(insidious).", "+ A descendant of Zerubbabel and son of Elioenai. (1 Chronicles 3:24) + One of the porters or doorkeepers at the east gate of the temple. (B.C. 636-440.) + One of the Nethinim, whole family returned with Zerubbabel. (Ezra 2:45) (B.C. 536.) + A Levite who assisted Ezra in expounding the law to the people. (Nehemiah 8:7)" ]

[ "Scorpions, probably the general name given to the ridge containing the pass between the south of the Dead Sea and Zin, es-Sufah, by which there is an ascent to the level of the land of Palestine. Scorpions are said to abound in this whole district, and hence the name (Num. 34:4). It is called \"Maaleh-acrabbim\" in Josh. 15:3, and \"the ascent of Akrabbim\" in Num. 34:4.", "scorpions", "(the ascent of, or the going up to); also MAALEH-ACRABBIM (the scorpion pass), A pass between the south end of the Dead Sea and Zin, forming one of the landmarks on the south boundary at once of Judah, (Joshua 15:3) and of the Holy Land. (Numbers 34:4) Also the boundary of the Amorites. (Judges 1:36) As to the name, scorpions abound in the whole of this district." ]

[ "Occurs only in the New Testament in connection with the box of \"ointment of spikenard very precious,\" with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Matt. 26:7; Mark 14:3; Luke 7:37). These boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. The name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. The woman \"broke\" the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. This stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says (14:5) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer (Matt. 20:2), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering.", "from the Arabic al bastraton, a whitish stone or from Alabastron, the place in Egypt where it is found. It occurs only in (Matthew 26:7; Mark 14:3; Luke 7:37) The ancients considered alabaster to be the best material in which to preserve their ointments. The Oriental alabaster (referred to in the Bible) is a translucent carbonate of lime, formed on the floors of limestone caves by the percolation of water. It is of the same material as our marbles, but differently formed. It is usually clouded or banded like agate, hence sometimes called onyx marble. Our common alabaster is different from this, being a variety of gypsum or sulphate of lime, used In its finer forms for vases, etc.; in the coarser it is ground up for plaster of Paris. The noted sculptured slabs from Nineveh are made of this material." ]

[ "Virgins, a musical term (1 Chr. 15:20), denoting that the psalm which bears this inscription (Ps. 46) was to be sung by soprano or female voices.", "(virgins), (Psalms 46:1) title; (1 Chronicles 15:20) Some interpret it to mean a musical instrument, and others a melody." ]

[ "A particular quivering sound of the silver trumpets to give warning to the Hebrews on their journey through the wilderness (Num. 10:5, 6), a call to arms, or a war-note (Jer. 4:19; 49:2; Zeph. 1:16)." ]

[ "Covering. (1.) One of the nine sons of Becher, the son of Benjamin (1 Chr. 7:8).", "(2.) One of the sons of Jehoadah, or Jarah, son of Ahaz (1 Chr. 8:36).", "(3.) A sacerdotal city of Benjamin (1 Chr. 6:60), called also Almon (Josh. 21:18), now Almit, a mile north-east of the ancient Anathoth.", "hiding; youth; worlds; upon the dead", "(covering), a Benjamite, son of Jehoadah or Jarah, (1 Chronicles 8:36; 9:42) and descended from Jonathan the son of Saul. (B.C after 1077.)" ]

[ "Man-defender. (1.) A relative of Annas the high priest, present when Peter and John were examined before the Sanhedrim (Acts 4:6).", "(2.) A man whose father, Simon the Cyrenian, bore the cross of Christ (Mark 15:21).", "(3.) A Jew of Ephesus who took a prominent part in the uproar raised there by the preaching of Paul (Acts 19:33). The Jews put him forward to plead their cause before the mob. It was probably intended that he should show that he and the other Jews had no sympathy with Paul any more than the Ephesians had. It is possible that this man was the same as the following.", "(4.) A coppersmith who, with Hymenaeus and others, promulgated certain heresies regarding the resurrection (1 Tim. 1:19; 2 Tim. 4:14), and made shipwreck of faith and of a good conscience. Paul excommunicated him (1 Tim. 1:20; comp. 1 Cor. 5:5).", "one who assists men", "+ Son of Simon the Cyrenian, who was compelled to bear the cross for our Lord. (Mark 15:21) + One of the kindred of Annas the high priest. (Acts 4:6) + A Jew at Ephesus whom his countrymen put forward during the tumult raised by Demetrius the silversmith, (Acts 19:33) to plead their cause with the mob. + An Ephesian Christian reprobated by St. Paul in (1 Timothy 1:20) as having, together with one Hymenaeus, put from him faith and a good conscience, and so made shipwreck concerning the faith. This may be the same with + Alexander the coppersmith, mentioned by the same apostle, (2 Timothy 4:14) as having done him many mischiefs." ]

[ "The king of Macedonia, the great conqueror; probably represented in Daniel by the \"belly of brass\" (Dan. 2:32), and the leopard and the he-goat (7:6; 11:3, 4). He succeeded his father Philip, and died at the age of thirty-two from the effects of intemperance, B.C. 323. His empire was divided among his four generals." ]

[ "The ancient metropolis of Lower Egypt, so called from its founder, Alexander the Great (about B.C. 333). It was for a long period the greatest of existing cities, for both Nineveh and Babylon had been destroyed, and Rome had not yet risen to greatness. It was the residence of the kings of Egypt for 200 years. It is not mentioned in the Old Testament, and only incidentally in the New. Apollos, eloquent and mighty in the Scriptures, was a native of this city (Acts 18:24). Many Jews from Alexandria were in Jerusalem, where they had a synagogue (Acts 6:9), at the time of Stephen's martyrdom. At one time it is said that as many as 10,000 Jews resided in this city. It possessed a famous library of 700,000 volumes, which was burned by the Saracens (A.D. 642). It was here that the Hebrew Bible was translated into Greek. This is called the Septuagint version, from the tradition that seventy learned men were engaged in executing it. It was, however, not all translated at one time. It was begun B.C. 280, and finished about B.C. 200 or 150. (See [19]VERSION.)" ]

[ "(2 Chr. 2:8; 9:10, 11), the same as almug (1 Kings 10:11)." ]

[ "A foreigner, or person born in another country, and therefore not entitled to the rights and privileges of the country where he resides. Among the Hebrews there were two classes of aliens.", "(1.) Those who were strangers generally, and who owned no landed property.", "(2.) Strangers dwelling in another country without being naturalized (Lev. 22:10; Ps. 39:12).", "Both of these classes were to enjoy, under certain conditions, the same rights as other citizens (Lev. 19:33, 34; Deut. 10:19). They might be naturalized and permitted to enter into the congregation of the Lord by submitting to circumcision and abandoning idolatry (Deut. 23:3-8).", "This term is used (Eph. 2:12) to denote persons who have no interest in Christ." ]

[ "Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically.", "Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: \"Thou broughtest a vine out of Egypt,\" etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.", "a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, \"a representation of one thing which is intended to excite the representation of another thing.\" (\"A figurative representation containing a meaning other than and in addition to the literal.\" \"A fable or parable; is a short allegory with one definite moral.\"--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The allegorical interpretation is not of the words, but of the thing signified by them, and not only may, but actually does, coexist with the literal interpretation in every allegory, whether the narrative in which it is conveyed be of things possible or real. An illustration of this may be seen in (Galatians 4:24) where the apostle gives an allegorical interpretation to the historical narrative of Hagar and Sarah, not treating that narrative as an allegory in itself; as our Authorized Version would lead us to suppose, but drawing from it a deeper sense than is conveyed by the immediate representation. (Addison's Vision of Mirza and Bunyan's Pilgrim's Progress are among the best allegories in all literature.)" ]

[ "The Greek form (Rev. 19:1, 3, 4, 6) of the Hebrew Hallelujah = Praise ye Jehovah, which begins or ends several of the psalms (106, 111, 112, 113, etc.).", "praise the Lord", "so written in (Revelation 19:6) foll., or more properly [110]Hallelujah, praise ye Jehovah, as it is found in the margin of (Psalms 104:35; 105:45; 106; 111:1; 112:1; 113:1) comp. Psal 113:9; 115:18; 116:19, 117:2 The literal meaning of \"hallelujah\" sufficiently indicates the character of the Psalms in which it occurs as hymns of praise and thanksgiving." ]

[ "A treaty between nations, or between individuals, for their mutual advantage.", "Abraham formed an alliance with some of the Canaanitish princes (Gen. 14:13), also with Abimelech (21:22-32). Joshua and the elders of Israel entered into an alliance with the Gibeonites (Josh. 9:3-27). When the Israelites entered Palestine they were forbidden to enter into alliances with the inhabitants of the country (Lev. 18:3, 4; 20:22, 23).", "Solomon formed a league with Hiram (1 Kings 5:12). This \"brotherly covenant\" is referred to 250 years afterwards (Amos 1:9). He also appears to have entered into an alliance with Pharaoh (1 Kings 10:28, 29).", "In the subsequent history of the kingdoms of Judah and Israel various alliances were formed between them and also with neighbouring nations at different times.", "From patriarchal times a covenant of alliance was sealed by the blood of some sacrificial victim. The animal sacrificed was cut in two (except birds), and between these two parts the persons contracting the alliance passed (Gen. 15:10). There are frequent allusions to this practice (Jer. 34:18). Such alliances were called \"covenants of salt\" (Num. 18:19; 2 Chr. 13:5), salt being the symbol of perpetuity. A pillar was set up as a memorial of the alliance between Laban and Jacob (Gen. 31:52). The Jews throughout their whole history attached great importance to fidelity to their engagements. Divine wrath fell upon the violators of them (Josh. 9:18; 2 Sam. 21:1, 2; Ezek. 17:16)." ]

[ "Oak. (1.) The expression in the Authorized Version of Josh. 19:33, \"from Allon to Zaanannim,\" is more correctly rendered in the Revised Version, \"from the oak in Zaanannim.\" The word denotes some remarkable tree which stood near Zaanannim, and which served as a landmark.", "(2.) The son of Jedaiah, of the family of the Simeonites, who expelled the Hamites from the valley of Gedor (1 Chr. 4:37).", "an oak; strong", "a large strong tree of some description probably an oak.", "+ [111]Allon more accurately [112]Elon, a place named among the cities of Naphtali. (Joshua 19:33) Probably the more correct construction is to take it with the following word, i.e., \"the oak by Zaanannim. [[113]Elon] + [114]Allon BACHUTH (oak of weeping) the tree under which Rebekah's nurse, Deborah, was buried. (Genesis 35:8)", "(an oak) a Simeonite, ancestor of Ziza, a prince of his tribe in the reign of Hezekiah (1 Chronicles 4:37) (B.C. 727.)" ]

[ "Oak of weeping, a tree near Bethel, at the spot where Deborah, Rebekah's nurse, was buried (Gen. 35:8). Large trees, from their rarity in the plains of Palestine, were frequently designated as landmarks. This particular tree was probably the same as the \"palm tree of Deborah\" (Judg. 4:5).", "the oak of weeping" ]

[ "Immeasurable, the first named of the sons of Joktan (Gen. 10:26), the founder of an Arabian tribe.", "measure of God", "(measure) the first in order of the descendants of Joktan. (Genesis 10:26; 1 Chronicles 1:20)" ]

[ "Hidden, one of the sacerdotal cities of Benjamin (Josh. 21:18), called also Alemeth (1 Chr. 6:60).", "hidden", "(concealed) a city within the tribe of Benjamin, with \"suburbs\" given to the priests. (Joshua 21:18) [[115]Alemeth]" ]

[ "A native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, shaked, signifying \"wakeful, hastening,\" is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Eccl. 12:5, it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. \"The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) seem at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its wintry, dry, barren, unfruitful condition.\" In Jer. 1:11 \"I see a rod of an almond tree [shaked]...for I will hasten [shaked] my word to perform it\" the word is used as an emblem of promptitude. Jacob desired his sons (Gen. 43:11) to take with them into Egypt of the best fruits of the land, almonds, etc., as a present to Joseph, probably because this tree was not a native of Egypt. Aaron's rod yielded almonds (Num. 17:8; Heb. 9:4). Moses was directed to make certain parts of the candlestick for the ark of carved work \"like unto almonds\" (Ex. 25:33, 34). The Hebrew word luz, translated \"hazel\" in the Authorized Version (Gen. 30:37), is rendered in the Revised Version \"almond.\" It is probable that luz denotes the wild almond, while shaked denotes the cultivated variety." ]

[ "Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Ps. 41:1; 112:9; Prov. 14:31; Isa. 10:2; Amos 2:7; Jer. 5:28; Ezek. 22:29, would also naturally foster the same benevolent spirit.", "In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matt. 6:2). The spirit by which the Christian ought to be actuated in this duty is set forth in 1 John 3:17. A regard to the state of the poor and needy is enjoined as a Christian duty (Luke 3:11; 6:30; Matt. 6:1; Acts 9:36; 10:2, 4), a duty which was not neglected by the early Christians (Luke 14:13; Acts 20:35; Gal. 2:10; Rom. 15:25-27; 1 Cor. 16:1-4). They cared not only for the poor among themselves, but contributed also to the necessities of those at a distance (Acts 11:29; 24:17; 2 Cor. 9:12). Our Lord and his attendants showed an example also in this (John 13:29).", "In modern times the \"poor-laws\" have introduced an element which modifies considerably the form in which we may discharge this Christian duty.", "The duty of alms-giving, especially in kind, consisting chiefly in portions to be left designedly from produce of the field, the vineyard and the oliveyard, (Leviticus 19:9,10; 23:22; 15:11; 24:19; 26:2-13; Ruth 2:2) is strictly enjoined by the law. Every third year also, (14:28) each proprietor was directed to share the tithe of his produce with \"the Levite, the stranger, the fatherless and the widow.\" The theological estimate of alms-giving among the Jews is indicated in the following passages: (Job 31:17; Proverbs 10:2; 11:4; Esther 9:22; Psalms 112:9; Acts 9:36) the case of Dorcas; (Acts 10:2) of Cornelius; to which may be added Tobit 4:10,11; 14:10,11, and Ecclus. 3:30; 40:24. The Pharisees were zealous in almsgiving, but too ostentatious their mode of performance, for which our Lord finds fault with them. (Matthew 6:2) The duty of relieving the poor was not neglected by the Christians. (Matthew 6:1-4; Luke 14:13; Acts 20:35; Galatians 2:10) Regular proportionate giving was expected. (Acts 11:30; Romans 15:25-27; 1 Corinthians 16:1-4)" ]

[ "(1 Kings 10:11, 12) = algum (2 Chr. 2:8; 9:10, 11), in the Hebrew occurring only in the plural almuggim (indicating that the wood was brought in planks), the name of a wood brought from Ophir to be used in the building of the temple, and for other purposes. Some suppose it to have been the white sandal-wood of India, the Santalum album of botanists, a native of the mountainous parts of the Malabar coasts. It is a fragrant wood, and is used in China for incense in idol-worship. Others, with some probability, think that it was the Indian red sandal-wood, the pterocarpus santalinus, a heavy, fine-grained wood, the Sanscrit name of which is valguka. It is found on the Coromandel coast and in Ceylon." ]

[ "(Heb. ahalim), a fragrant wood (Num. 24:6; Ps. 45:8; Prov. 7:17; Cant. 4:14), the Aquilaria agallochum of botanists, or, as some suppose, the costly gum or perfume extracted from the wood. It is found in China, Siam, and Northern India, and grows to the height sometimes of 120 feet. This species is of great rarity even in India. There is another and more common species, called by Indians aghil, whence Europeans have given it the name of Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians for embalming dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of Christ (John 19:39); but whether this was the same as that mentioned elsewhere is uncertain.", "The bitter aloes of the apothecary is the dried juice of the leaves Aloe vulgaris." ]

[ "(1.) The father of James the Less, the apostle and writer of the epistle (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13), and the husband of Mary (John 19:25). The Hebrew form of this name is Cleopas, or Clopas (q.v.).", "(2.) The father of Levi, or Matthew (Mark 2:14).", "(changing) the father of the apostle James the Less, (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13) and husband of Mary. (John 19:25) [[118]Mary] In this latter place he is called Clopas (not, as in the Authorized Version, Cleophas)." ]

[ "(Heb. mizbe'ah, from a word meaning \"to slay\"), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it--the sacrifice Christ offered.", "Paul found among the many altars erected in Athens one bearing the inscription, \"To the unknown God\" (Acts 17:23), or rather \"to an [i.e., some] unknown God.\" The reason for this inscription cannot now be accurately determined. It afforded the apostle the occasion of proclaiming the gospel to the \"men of Athens.\"", "The first altar we read of is that erected by Noah (Gen. 8:20). Altars were erected by Abraham (Gen. 12:7; 13:4; 22:9), by Isaac (Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses (Ex. 17:15, \"Jehovah-nissi\").", "In the tabernacle, and afterwards in the temple, two altars were erected.", "(1.) The altar of burnt offering (Ex. 30:28), called also the \"brasen altar\" (Ex. 39:39) and \"the table of the Lord\" (Mal. 1:7).", "This altar, as erected in the tabernacle, is described in Ex. 27:1-8. It was a hollow square, 5 cubits in length and in breadth, and 3 cubits in height. It was made of shittim wood, and was overlaid with plates of brass. Its corners were ornamented with \"horns\" (Ex. 29:12; Lev. 4:18).", "In Ex. 27:3 the various utensils appertaining to the altar are enumerated. They were made of brass. (Comp. 1 Sam. 2:13, 14; Lev. 16:12; Num. 16:6, 7.)", "In Solomon's temple the altar was of larger dimensions (2 Chr. 4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2 Chr. 15:8). It was removed by Ahaz (2 Kings 16:14), and \"cleansed\" by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer. 52:17).", "After the return from captivity it was re-erected (Ezra 3:3, 6) on the same place where it had formerly stood. (Comp. 1 Macc. 4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away.", "Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 A.D.).", "The fire on the altar was not permitted to go out (Lev. 6:9).", "In the Mosque of Omar, immediately underneath the great dome, which occupies the site of the old temple, there is a rough projection of the natural rock, of about 60 feet in its extreme length, and 50 in its greatest breadth, and in its highest part about 4 feet above the general pavement. This rock seems to have been left intact when Solomon's temple was built. It was in all probability the site of the altar of burnt offering. Underneath this rock is a cave, which may probably have been the granary of Araunah's threshing-floor (1 Chr. 21:22).", "(2.) The altar of incense (Ex. 30:1-10), called also \"the golden altar\" (39:38; Num. 4:11), stood in the holy place \"before the vail that is by the ark of the testimony.\" On this altar sweet spices were continually burned with fire taken from the brazen altar. The morning and the evening services were commenced by the high priest offering incense on this altar. The burning of the incense was a type of prayer (Ps. 141:2; Rev. 5:8; 8:3, 4).", "This altar was a small movable table, made of acacia wood overlaid with gold (Ex. 37:25, 26). It was 1 cubit in length and breadth, and 2 cubits in height.", "In Solomon's temple the altar was similar in size, but was made of cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In Ezek. 41:22 it is called \"the altar of wood.\" (Comp. Ex. 30:1-6.)", "In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies carried away by Titus on the destruction of Jerusalem the altar of incense is not found, nor is any mention made of it in Heb. 9. It was at this altar Zacharias ministered when an angel appeared to him (Luke 1:11). It is the only altar which appears in the heavenly temple (Isa. 6:6; Rev. 8:3, 4).", "The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at different times. (1) In the tabernacle, (Exodus 27:1) ff.; Exod 38:1 ff., it was comparatively small and portable. In shape it was square. It as five cubits in length, the same in breadth, and three cubits high. It was made of planks of shittim (or acacia) wood overlaid with brass. The interior was hollow. (Exodus 27:8) At the four corners were four projections called horns made, like the altar itself, of shittim wood overlaid with brass, (Exodus 27:2) and to them the victim was bound when about to be sacrificed. (Psalms 118:27) Round the altar, midway between the top and bottom, ran a projecting ledge, on which perhaps the priest stood when officiating. To the outer edge of this, again, a grating or network of brass was affixed, and reached to the bottom of the altar. At the four corners of the network were four brazen rings, into which were inserted the staves by which the altar was carried. These staves were of the same material as the altar itself. As the priests were forbidden to ascend the altar by steps, (Exodus 20:26) it has been conjectured that a slope of earth led gradually up to the ledge from which they officiated. The place of the altar was at the door of the tabernacle of the congregation.)\" (Exodus 40:29) (2) In Solomon's temple the altar was considerably larger in its dimensions. It differed too in the material of which it was made, being entirely of brass. (1 Kings 8:64; 2 Chronicles 7:7) It had no grating, and instead of a single gradual slope, the ascent to it was probably made by three successive platforms, to each of which it has been supposed that steps led. The altar erected by Herod in front of the temple was 15 cubits in height and 50 cubits in length and breadth. According to (Leviticus 6:12,13) a perpetual fire was to be kept burning on the altar. II. The Altar of Incense, called also the golden altar to distinguish it from the altar of burnt offering which was called the brazen altar. (Exodus 38:30) (a) That in the tabernacle was made of acacia wood, overlaid with pure gold. In shape it was square, being a cubit in length and breadth and two cubits in height. Like the altar of burnt offering it had horns at the four corners, which were of one piece with the rest of the altar. This altar stood in the holy place, \"before the vail that is by the ark of the testimony.\" (Exodus 30:6; 40:5) (b) The altar of Solomon's temple was similar, (1 Kings 7:48; 1 Chronicles 28:18) but was made of cedar overlaid with gold. III. Other Altars . In (Acts 17:23) reference is made to an alter to an unknown God. There were several altars in Athens with this inscription, erected during the time of a plague. Since they knew not what god was offended and required to be propitiated." ]

[ "Destroy not, the title of Ps. 57, 58, 59, and 75. It was probably the name of some song to the melody of which these psalms were to be chanted.", "(destroy not), found in the introductory verse to Psalms 57,58,59,75. It was probably the beginning of some song or poem to the tune of which those psalms were to be chanted." ]

[ "One of the places, the last before Rephidim, at which the Hebrews rested on their way to Sinai (Num. 33:13, 14). It was probably situated on the shore of the Red Sea.", "mingling together", "(a crowd of men) one of the stations of the Israelites on their journey to Sinai, the last before Rephidim. (Numbers 33:13,14)" ]

[ "Dweller in a valley, the son of Eliphaz and grandson of Esau (Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen. 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.", "a people that licks up", "(dweller in a valley), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain (\"duke,\" Authorized Version) of Edom. (Genesis 36:12,16; 1 Chronicles 1:36) (B.C. about 1700.)" ]

[ "A tribe that dwelt in Arabia Petraea, between the Dead Sea and the Red Sea. They were not the descendants of Amalek, the son of Eliphaz, for they existed in the days of Abraham (Gen. 14:7). They were probably a tribe that migrated from the shores of the Persian Gulf and settled in Arabia. \"They dwelt in the land of the south...from Havilah until thou comest to Shur\" (Num. 13:29; 1 Sam. 15:7). They were a pastoral, and hence a nomadic race. Their kings bore the hereditary name of Agag (Num. 24:7; 1 Sam. 15:8). They attempted to stop the Israelites when they marched through their territory (Deut. 25:18), attacking them at Rephidim (Ex. 17:8-13; comp. Deut. 25:17; 1 Sam. 15:2). They afterwards attacked the Israelites at Hormah (Num. 14:45). We read of them subsequently as in league with the Moabites (Judg. 3:13) and the Midianites (Judg. 6:3). Saul finally desolated their territory and destroyed their power (1 Sam. 14:48; 15:3), and David recovered booty from them (1 Sam. 30:18-20). In the Babylonian inscriptions they are called Sute, in those of Egypt Sittiu, and the Amarna tablets include them under the general name of Khabbati, or \"plunderers.\"" ]

[ "Perennial. (1.) The Hebrew margin of 2 Kings 5:12 gives this as another reading of Abana (q.v.), a stream near Damascus.", "(2.) A mountain (Cant. 4:8), probably the southern summit of Anti-Libanus, at the base of which are the sources of the Abana.", "integrity; truth; a nurse", "(a covenant), apparently a mountain in or near Lebanon. (Song of Solomon 4:8) It is commonly assumed that this is the mountain in which the river Abana, (2 Kings 5:12) has its source." ]

[ "Said by Jehovah. (1.) One of the descendants of Aaron by Eleazar (1 Chr. 6:7, 52). He was probably the last of the high priests of Eleazar's line prior to the transfer of that office to Eli, of the line of Ithamar.", "(2.) A Levite, son of Hebron, of the lineage of Moses (1 Chr. 23:19; 24:23).", "(3.) A \"chief priest\" who took an active part in the reformation under Jehoshaphat (2 Chr. 19:11); probably the same as mentioned in 1 Chr. 6:9.", "(4.) 1 Chr. 6:11; Ezra 7:3. (5.) One of the high priests in the time of Hezekiah (2 Chr. 31:15). (6.) Zeph. 1:1. (7.) Neh. 11:4. (8.) Neh. 10:3. (9.) Ezra 10:42.", "the Lord says; the integrity of the Lord", "(the Lord says, i.e. promises).", "+ Father of Ahitub according to (1 Chronicles 6:7,52) and son of Meraioth, in the line of the high priests. + The high priest in the reign of Jehoshaphat. (2 Chronicles 19:11) He was the son of Azariah. + The head of a Levitical house of the Kohathites. (1 Chronicles 23:13; 24:23) + The head of one of the twenty-four courses of priest. (2 Chronicles 31:15; Nehemiah 10:3; 12:2,13) + One of the sons of Bani in the time of Ezra. (Ezra 10:42) + A priest who returned with Zerubbabel. (Nehemiah 10:3; 12:2,13) + A descendant of Pharez. (Nehemiah 11:4) + An ancestor of Zephaniah the prophet. (Zephaniah 1:1)" ]

[ "Burden. (1.) The son of Abigail, a sister of king David (1 Chr. 2:17; 2 Sam. 17:25). He was appointed by David to command the army in room of his cousin Joab (2 Sam. 19:13), who afterwards treacherously put him to death as a dangerous rival (2 Sam. 20:4-12).", "(2.) A son of Hadlai, and chief of Ephraim (2 Chr. 28:12) in the reign of Ahaz.", "sparing the people", "(a burden).", "+ Son of Ithra, or Jether, by Abigail, David's sister. (2 Samuel 17:25) He joined in Absalom's rebellion, B.C. 1023, was appointed commander-in-chief and suffered defeat by Joab. (2 Samuel 18:6) David, incensed against Joab for killing Absalom, forgave Amasa and appointed him Joab's successor. (2 Samuel 19:13) Joab afterwards, when they were both in pursuit of the rebel Sheba, pretending to salute Amasa stabbed him with his sword. (2 Samuel 20:10) + A prince of Ephraim, son of Hadlai, in the reign of Ahaz. (2 Chronicles 28:12)" ]

[ "Burdensome. (1.) A Levite, son of Elkanah, of the ancestry of Samuel (1 Chr. 6:25, 35).", "(2.) The leader of a body of men who joined David in the \"stronghold,\" probably of Adullam (1 Chr. 12:18).", "(3.) One of the priests appointed to precede the ark with blowing of trumpets on its removal from the house of Obed-edom (1 Chr. 15:24).", "(4.) The father of a Levite, one of the two Kohathites who took a prominent part at the instance of Hezekiah in the cleansing of the temple (2 Chr. 29:12).", "strong" ]

[ "The son of Azareel, appointed by Nehemiah to reside at Jerusalem and do the work of the temple (Neh. 11:13).", "the people's gift" ]

[ "Burden of (i.e., \"sustained by\") Jehovah, the \"son of Zichri, who willingly offered himself unto the Lord,\" a captain over thousands under Jehoshaphat (2 Chr. 17:16; comp. Judg. 5:9).", "(whom Jehovah bears), son of Zichri and captain of 200,000 warriors of Judah in the reign of Jehoshaphat. (2 Chronicles 17:16) (B.C. 910.)" ]

[ "Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).", "(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to this command was followed by a decisive victory over the Edomites (2 Chr. 25:14-16). Amaziah began to worship some of the idols he took from the Edomites, and this was his ruin, for he was vanquished by Joash, king of Israel, whom he challenged to battle. The disaster he thus brought upon Judah by his infatuation in proclaiming war against Israel probably occasioned the conspiracy by which he lost his life (2 Kings 14:8-14, 19). He was slain at Lachish, whither he had fled, and his body was brought upon horses to Jerusalem, where it was buried in the royal sepulchre (2 Kings 14:19, 20; 2 Chr. 25:27, 28).", "(3.) A priest of the golden calves at Bethel (Amos 7:10-17).", "(4.) The father of Joshah, one of the Simeonite chiefs in the time of Hezekiah (1 Chr. 4:34).", "the strength of the Lord", "(the strength of the Lord).", "+ Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat's days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. \"God-subdued.\" Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. (2 Chronicles 25:27) + A descendant of Simeon (1 Chronicles 4:34) + A Levite. (1 Chronicles 6:45) + Priest of the golden calf at Bethel who endeavored to drive the prophet Amos from Israel into Judah. (Amos 7:11,12,14)" ]

[ "In the Old Testament the Hebrew word tsir, meaning \"one who goes on an errand,\" is rendered thus (Josh. 9:4; Prov. 13:17; Isa. 18:2; Jer. 49:14; Obad. 1:1). This is also the rendering of melits, meaning \"an interpreter,\" in 2 Chr. 32:31; and of malak, a \"messenger,\" in 2 Chr. 35:21; Isa. 30:4; 33:7; Ezek. 17:15. This is the name used by the apostle as designating those who are appointed by God to declare his will (2 Cor. 5:20; Eph. 6:20).", "The Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Josh. 9:4), to solicit favours (Num. 20:14), to remonstrate when wrong was done (Judg. 11:12), to condole with a young king on the death of his father (2 Sam. 10:2), and to congratulate a king on his accession to the throne (1 Kings 5:1).", "To do injury to an ambassador was to insult the king who sent him (2 Sam. 10:5).", "a person of high rank employed by a government to represent it and transact its business at the seat of government of some other power. The earliest examples of ambassadors employed occur in (Numbers 20:14; 21:21; Judges 11:7-19) afterwards in that of the fraudulent Gibeonites, (Joshua 9:4) etc., and in the instances of civic strife mentioned (Judges 11:12) and Judg 20:12 Ambassadors are found to have been employed not only on occasions of hostile challenge or insolent menace, (1 Kings 20:2,6; 2 Kings 14:8) but of friendly compliment, of request for alliance or other aid, of submissive deprecation and of curious inquiry. (2 Kings 14:8; 16:7; 18:14; 2 Chronicles 32:31) Ministers are called ambassadors of Christ." ]

[ "(Ezek. 1:4, 27; 8:2. Heb., hashmal, rendered by the LXX. elektron, and by the Vulgate electrum), a metal compounded of silver and gold. Some translate the word by \"polished brass,\" others \"fine brass,\" as in Rev. 1:15; 2:18. It was probably the mixture now called electrum. The word has no connection, however, with what is now called amber, which is a gummy substance, reckoned as belonging to the mineral kingdom though of vegetable origin, a fossil resin.", "(Heb. chasmal) occurs only in (Ezekiel 1:4,27; 8:2) It is usually supposed that the Hebrew word chasmal (denotes a metal) and not the fossil resin called amber ." ]

[ "Joshua at the capture of Ai lay in ambush, and so deceived the inhabitants that he gained an easy victory (Josh. 8:4-26). Shechem was taken in this manner (Judg. 9:30-45. Comp. Jer. 51:12)." ]

[ "This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has \"the God of truth,\" which in Hebrew is \"the God of Amen.\" It is frequently used by our Saviour to give emphasis to his words, where it is translated \"verily.\" Sometimes, only, however, in John's Gospel, it is repeated, \"Verily, verily.\" It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).", "It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num. 5:22; Deut. 27:15-26; Neh. 5:13; 8:6; 1 Chr. 16:36). In the primitive churches it was common for the general audience to say \"Amen\" at the close of the prayer (1 Cor. 14:16).", "The promises of God are Amen; i.e., they are all true and sure (2 Cor. 1:20).", "literally \"true\" and used as a substantive, \"that which is true,\" \"truth,\" (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say \"amen\" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with \"amen.\" (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians 13:14) etc." ]