聖書用語辞典

悲しみや嘆きを表す感嘆詞である。

小麦粉を保存するために用いられた器で、同じ語は水を運ぶ器である「水がめ」とも訳されます。

野に生え、庭でも栽培されたからし属のさやをつける低木状植物で、その小さな種は新約で小さいものの象徴として用いられる。

エゼキエル4:9にだけ出る小粒の穀物で、東方で広く栽培された。

ヘブライ語タン（複数タンニン）がヨブ7:12でこのように訳されるが、改訂訳は「海の怪物」とする。くじら類は一般名タンニンに含まれる。

ヘブライ語アシュは「落ち衰える」を意味する語根に由来し、虫に食われた衣がぼろぼろになる様子を指す。

エジプトに下された第三の災いで用いられた生物で、地のちりから奇跡的に生じた。

聖書において一人の男と夫婦として結ばれているが、妻より低い地位にある女を指す。

旧約と新約においてさまざまなヘブライ語とギリシア語の語で表され、種々の階級の支配者・指導者・代官・長官などを指す。

権威を授けられた公の民政の役人であり、ヘブライ語ショフェティム(裁判官)がこのようなつかさであった(申 1:16, 17)。

ヘブライ語ネルで、良心、キリスト者の模範、繁栄の比喩として用いられる燭台の火、灯火、またはたいまつを指します。

ヘブライ語アクバルは「すばやく掘るもの」を意味し、本来は野ねずみを指すが、一般的には複数の齧歯類を含む。

ヨナ書の「とうごま」と、列王記下の「野うり」を指す語として扱われ、前者は成長が速くしおれやすい植物、後者は有毒の可能性がある野生のうりである。

「掃く者」を意味するヘブライ語の訳で、バビロンの滅亡を描写する箇所に一度だけ用いられます。

ヘブライ語エフエの訳で、死海沿岸の砂地に普通に見られる毒性の強い砂まむしと考えられる。

一方では客をもてなす者を意味し、他方では戦争における軍隊、すなわち軍事力を意味する。

ふるい分けられた穀物のくずで、しばしば悪人の滅びと無力さを表す比喩として用いられます。

親切に扱うべき対象であり、新約聖書でも彼女たちへの同じ温かな配慮が教えられ、実践された。

主人の世話に報いるという意味のヘブライ語 gamal に由来し、乗用、荷役、戦争に用いられた動物である。

ヘブライ語ペレドで、素早い歩みまたは荷を運ぶ力からそう呼ばれ、ダビデの時代以後、王や貴族にも広く用いられた。

聖書全体にしばしば言及され、家畜種としては雌ろば、雄ろば、ろばの子が出る。

元のヘブライ語本文にはないものの、欽定訳と改訂訳のヨシュア22:34で翻訳者たちが補った語で、ルベンとガドの子らが築いた祭壇の名です。

ヘブライ語ツェビで、本来はガゼルを指し、食用が許され、その速さ、美しさ、優雅な姿で知られる。

アモス5:26にのみ現れる語で、恐らく土星を指すと考えられます。

ヤペテの子ヤワンの子孫の一分派を指し、おそらくキプロスを指す。

肘から指先までの長さを基準とした長さの単位である。

ネブカドネツァルの時代にエジプトと同盟した一民族の名で、おそらく北アフリカまたはエジプト近隣の民。

東方で広く栽培されるセリ科植物の実または種で、香辛料として用いられる。

聖書でしばしば言及される象徴的な形象で、神の臨在と御座を表す。

ヘブライ人の間で最も小さな重さの単位であり最も小さな貨幣で、シェケルの二十分の一に相当する。

雄鶏の卵から生じると考えられた架空の蛇を指す中世名で、一般には角のある毒蛇を指すと見られる。

ヘブライ語 gad で、形と色がマナにたとえられる種であり、植物学者のいう Coriandrum sativum である。

訳されていないヘブライ語で、液体にも固体にも用いられた丸い器の形の量目であり、一ホメルに等しかった。

「あがなう」という動詞「ガーアル」の分詞形であり、最も近い親族に与えられた、あがない・買い戻し・血の復讐の権利を持つ者を指す。

クスノキ科に属する木で、インドのマラバル海岸、セイロン、中国にだけ生え、聖なる注ぎの油の主要材料の一つであった。

魚の神で、ペリシテ人の民族神であり、人の頭と手に魚の体を持つ偶像である。

バビロンからの帰還以後、ユダヤ人の間で通用したペルシアの金貨で、聖書に言及される最初の貨幣である。

「量られた」の意で、ダニエル5章27節に出る。

ユダヤ暦の第十の月を指す語で、一年の寒い時期を意味する。

エズラ時代の神殿の門衛の名であり、ユダの南境にあった町の名でもある。

欽定訳はギリシアの銀貨ドラクマと見たが、改訳版はダリオスが初めて鋳造したペルシアの金貨ダリクと見る。

イシュマエルの子の一人から出たと推定される部族で、ヨルダン川東方の諸部族と戦争をした。

ヘブライ人の液体を量る単位で、ホメルの十分の一であり、およそ八ガロン三クォートに相当する。

ヨブ記8:11のパピルスを指す。イザヤ書の「枝と葦」という表現は「完全に」を意味する。

ユダヤ人の間では一般に小麦で作られ、種を入れてこね、薄い菓子状にして焼かれました。

宗教暦で一年の第八の月であり民間暦の第二の月で、後にマルケシュワンと呼ばれた。

Gen. 10:6でエジプトとカナンの間に置かれる民で、エジプトとツロの軍隊の傭兵として描かれる。

家または住まいを表す名称で、直後に続く多くの複合語にしばしば現れる。

バビロン人の民族神であるバアルのアラム語形で、「主」を意味する。

エホバの縮約形である（詩 68:4）。

マタ5:22にだけ出る語で、ユダヤ人が侮蔑の言葉として用いた表現である。

ユダヤ人が律法の教師や著名な師に与えた尊称で、時にキリストにも適用される。

王に属する「侍医長」を意味する称号で、センナケリブの役人の一人が帯びていた。

「なぜ」を意味するヘブライ語で、詩 22:1から引用された言葉である（マタ 27:46）。

最も小さな青銅の貨幣。

星の神サトゥルヌス、またはモロクを指す名である。

ヘブライ人が用いた液量の最も小さな単位で、通常は卵六個分の容積、すなわち一ヒンの十二分の一で、ほぼ一パイントに相当する。

ヘブライ人の間に貧しい者がいたことは明らかであるが、旧約聖書には本来の意味での乞食への言及はなく、新約聖書にはしばしば現れる。

ヘブライ語ツァブで、汚れた動物に分類されたが、実際にはとかげを指す可能性が高い。

神との交わり、キリストとその民との交わり、また信者相互の交わりを指し、主の晩餐もこのように呼ばれる。

神はご自分の民の住まいとなられ、彼らは神のうちに安息と安全を見いだし、義と公正は神の御座の基である。

建物には一般にれんがと石が用いられ、東方の家屋は中庭を囲む四角形の構造に、平らな屋根と屋上の間を備えていました。

穀物を蓄える倉で、通常は地下にありましたが、時には地上に置かれることもありました。

人を祭司職から、また動物をいけにえから不適格にする身体上の欠陥や不完全さである。

（Acts 5:21）サンヘドリンの一構成要素を成していた「イスラエルの長老たち」を指す。

神の命令の産物であり、真の宗教とそれが与える祝福、贖われた者の栄光ある相続を象徴し、最高の意味ではキリストに適用される。

州総督とともに裁判に参加した顧問たち、またはユダヤ人のサンヘドリンや教会会議を指す。

各人にその当然受けるべきものを返すことであり、衡平とは区別される。

槍のきらめく穂先、剣の刃、短剣の刃、肩甲骨、穀物の芽などに用いられる語です。

客に与えられる食物の分量である（創 43:34、サム下 11:8）。

複数のヘブライ語で表される刺のある植物を指す。

感覚を与えられた組織ある生き物で、レビ記の律法は動物を清いものと汚れたものに分けた。

ヘブライ語ベイツァ（「白いもの」）で、鳥、だちょう、毒蛇の卵などが聖書に言及されます。

使徒言行録1章3節に一度だけ現れ、私たちの主の苦難を指す「苦しみ」を意味する。

条約または連盟であり、ユダヤ人は特定の民との同盟を禁じられたが、他のすべての国とは結ぶことができた。

（1）信仰を公に告白することと、（2）神および自分が悪を行った隣人に対して罪を認めることを指す。

以前には完全に隠されていた、またはかすかにしか見えていなかったものを覆いを取って明らかにすることで、神がご自身と御心を超自然的に示されることです。

人における善は単なる受動的性質ではなく、誤りより正しさを意図的に選び、すべての道徳的悪に堅く抵抗し、すべての道徳的善を選び従うことである。

土や土壌を意味するアダマと、全世界・国・陸地を意味するエレツを訳した語で、新約聖書ではユダヤの地や肉的なものを指すこともある。

足首まで届くが袖のない、広く長い上着で、大祭司、王や身分の高い者、女性たちが着用しました。

日の入りから日の出までの時間を分けた区分で、夜回りの者が交替することからその名が由来した。

神は御心を人に伝える時、夢をしばしば用いられ、ヤコブ、ヨセフ、ソロモンなど多くの人物の夢が聖書に記録されている。

家族全体を結び合わせ、保つ「家の帯」という意味で、婚約した男性もその時から夫と見なされた。

感覚で識別できる手段を用いず、神の直接の働きによって外的世界に起こる出来事。

新約聖書では本来倉を意味し、そこから私的に退いている場所を指します。

奴隷を指す語で、ヘブライ語とギリシア語の原語は通常、単に「しもべ」と訳される。

夫婦間の貞節を破ることで、大きな社会的悪であり、大きな罪と見なされた。

本来の意味のほか、女性の子孫、ある場所の女性たち、都市に属する町々、木の枝、歌う女性たちなどを指すために用いられる。

ヘブライ語トゥクで、おそらくタミル語に由来し、インド原産の鳥である。ソロモンの船がタルシシュから運んだ。

（創8:22）季節を指す。

荒れ果て、保護者のない者を意味する（哀5:3）。

文字どおりには寝室の番人または侍従を意味し、必ずしも去勢された者を指すのではない(列王下 9:32; エス 2:3)。

聖地に豊かにいた動物で、住民は主にその飼育と管理に従事し、大きな家畜と小さな家畜に分類される。

水や油を入れる小さな瓶または杯のような器を指します。

エレミヤ37:16にのみ現れ、囚人をより厳重に閉じ込めるための、通路や部屋に付属するアーチ状の地下室または小室を指します。

最も早く栽培された穀物の一つで、ヘブライ語名はヒッターであり、パレスチナで広く栽培された。

太陽が地を巡るように見える日周運動と風の変化を指し、ヨブ記では「天の大空」を意味する。

聖書に登場する背が高く強い種族で、ネフィリム、レファイム、アナク人、エミム人などいくつかの部類に分かれる。

五月半ばから八月半ばまでパレスチナの地が乾く「夏の干ばつ」の時期で、植物はただ露によって保たれる。

ヘ. shanah、「反復」または「循環」を意味する（創 1:14; 5:3）。

人の生涯、人生の成熟期と晩年、一世代、また不定の期間を表すために用いられる。

ユダヤ人の建築はその地の気候と条件に適応したもので、カナン定住後に次第に発展した。

古くから戦争と狩猟の双方に用いられ、勝利の象徴であり、また偽りと欺きの象徴でもあります。

穀物、蜜、なつめやしから造られた酔わせる酒で、その使用は禁じられました。

欽定訳新約聖書で「devil」と訳されたギリシア語形で、神に敵対する霊的存在である。

感覚または感情を意味し、キリスト者は上にあるものに心を向けるよう勧められる。

イスラエルの民がささげた供え物を意味し、上下に動かしてささげる方法として、左右に動かす揺祭と区別される。

悪や危険からの救出を意味し、新約聖書では特に、キリストによって成し遂げられた罪からの大いなる救いを指します。

あらゆる形と程度の悪から救う方であり、最も高い意味では、私たちの主を指します。

ギリシア語エクレシアの訳語で、キリストに属する贖われた者たちの集まり、または共同体を指す。

実践的敬虔の全体を指し、第一テモテ3章16節では啓示された宗教の実質を意味する。

ラテン語 pietas に由来し、本来は親に対する尊敬と敬意を意味する。

相手または敵を意味し、特に悪魔を指す。

木を切り倒し、建築用の木材を切り整えるために用いられた道具で、欽定訳では複数のヘブライ語の訳語です。

ユダヤ人は一日を日没から日没までと数え、昼と夜の区分や時刻の数え方は時代によって異なっていた。

ぶどう酒の杯で、聖餐の杯、救い、怒り、死を指すさまざまな象徴として用いられます。

太陽が昇る方向である東を指し、ヘブライ語ではミズラまたはケデムで表される。

東から吹いてくる風で、乾いた砂漠から吹き、植物をしおれさせ、災いの原因また象徴となった。

欽定訳で複数のヘブライ語の訳語として現れ、機織り機の梁、横梁、垂木、厚い板などを指します。

創世記50:26でヨセフの埋葬に関連して用いられた語で、ミイラを納める箱を意味します。

本来「快楽の園」「公園」「王の庭園」を意味するペルシア語で、後には来世の幸福と安息の世界を指す名となった。

英語聖書では、攻撃用と防御用の双方を含む軍事装備を指すために用いられます。

文脈により、ぶどうの皮、穀物の袋、また放蕩息子のたとえに出るいなご豆のさやを指す。

聖書で「毒」と訳される複数の語を扱い、毒蛇の毒、毒草、ギリシア語イオスを指す。

ヨブ31:40にだけ出る語で、「不快な」「悪臭を放つ」を意味するヘブライ語の訳であり、臭いの強い雑草を指す。

二つのヘブライ語を訳した語で、一つは急速に繁茂する苦い有毒植物、もう一つは通常「苦よもぎ」と訳される植物である。

聖書で複数のヘブライ語を訳す語で、まむし、毒蛇、コブラ類を指す（詩140:3）。

（ヘブライ語 pethen）申32:33、ヨブ20:14, 16、イザ11:8に出る語で、おそらく強い毒を持つエジプトコブラであった。

ヘブライ語アイン、すなわち水の「目」で、生ける水の天然の水源を指し、パレスチナは流れと泉に富む地でした。

ホセ 10:7の ketseph の訳で、本来は小枝や木片を意味する。

墓または深淵、海の最も深い所、創世記の混沌、また底なしの淵・地獄を指すために用いられる。

パレスチナには流れが少なかったため、冬に貯水池へ水を蓄え、庭園の小さな水路へ分配した。

丸ごと焼かれた赤い雌牛の灰は、汚れた者に振りかけられると、彼らを儀礼的にきよくしました（ヘブ9:13）。

ヘブライ人が鉱物としての石炭を知っていたかは確かでなく、一般的な燃料は乾燥した家畜の糞と木炭でした。

古代にパンを作る仕事は通常、家の女性や奴隷に任されたが、後には公のパン焼き職人の階層が現れた。

（ヘブライ語 marhesheth、「煮る器」）肉を煮るための鍋です（レビ2:7、7:9）。

西アジアの山岳地帯にすむ動物で、聖書にしばしば言及され、ダビデが羊の群れを熊の攻撃から守ったことが記されている。

穀物を踏むとき口にくつこを掛けてはならない家畜であり、主がパリサイ人を戒める際にも言及された。

旧約聖書と新約聖書にしばしば言及され、家や羊の群れを守るために用いられたが、汚れた動物と見なされた。

ピリピの獄吏であり、その回心は福音の普遍性と力を示す例である(使 16:23)。

荒野のイスラエル人が恋しがった「エジプトの玉ねぎとにんにく」の一つで、現在もパレスチナに多くの種が育つ。

聖書において権威を授けられた者を指すのに広く用いられ、神とキリスト、また神の民にも適用される。

エゼキエルが描写したツロの船の甲板で、つげ材で覆われていました。

鋤によって地に作られた溝である。

監督する者を意味し、使徒の時代には監督と長老の間に職務上の区別はなかった。

牢獄、見張り所、または護衛を指す。

ヘブライ語アインは「流れるもの」を意味し、泉、色、顔などに適用されます。

神との交わりであり、観想や黙想ではなく、神に直接語りかける魂の交わりである。

ヘブライ語ダガンを訳したもので、穀物、粒、種、えんどう豆、豆類など、私たちが穀物と呼ぶすべての産物を広く指す一般語である。

野獣の穴、毒蛇の穴、盗人の巣などを指します。

天の高い領域と区別される大気を指す語である。

二つのヘブライ語 tannim、tannin の訳で、荒野に住む未知の獣（おそらくジャッカル）や大きな海の怪物を指し、新約ではサタンを比喩する。

穀物を風に投げ上げ、砕けたわらやもみ殻から清く選り分けるための、ふるい分け用のシャベルです（イザ30:24、エレ15:7、マタ3:12）。

肥料として用いられ、またいけにえを宿営の外で焼くことに関連し、シリアなどでは薪の代用燃料として用いられました。

天幕を結ぶ、動物を荷車につなぐ、囚人を縛る、土地を測るなど、本来の意味でよく用いられ、比喩的にも多様に用いられます。

神の御心に逆らう行為と状態です。

多くの品種があり、聖書に頻繁に言及される。羊飼いが群れを世話する姿は、神がご自分の民を世話されることの例として用いられる。

義認の項目を参照してください。

比喩的な意味でしばしば用いられ、「耳を開くこと」は敬意を、「耳が重いこと」は無関心と不従順を表します。

最高の意味では神に属するものであり、神への奉仕に献身し、その御心に従うキリスト者にも属する。

力を表すために用いられ、また神の全能を指す表現としても用いられる。

肉的な情欲の座を指し、象徴的には心を表す語として用いられる。

聖書において色は重要な位置を占め、白・黒・赤・紫・青・緋色・朱色などが、それぞれ象徴的な意味を持つ。

ヘブライ語ラアナで、植物学者の Artemisia absinthium であり、極度の苦さで知られる。

痛みと苦しみの中で行われる激しい闘いで、新約聖書ではゲツセマネのキリストを描写するために用いられた。

ギリシア語バサノス、すなわち正義を試す「試金石」に由来し、拷問による尋問、さらに四肢を苦しめる病を意味する。

すべての人に共通するもので、人の益と神の栄光のためであり、忍耐をもって耐えるべきもの。

刈り取るほどに育った草や青い草を指し、人の命のはかなさ、速やかな滅び、炉の燃料などの比喩にも用いられる。

神殿にささげられた小麦や大麦で作った種なしの菓子をはじめ、聖書に言及されるさまざまな種類のパンと菓子を扱います。

木の葉を指し、繁栄と衰えの象徴として多く用いられ、折り戸の片側や巻物の一折りを指すこともある。

湿地に生える植物で、弱さや移り気を表す比喩として用いられた。

湿地に生える植物、特にエジプトのパピルスを指し、さまざまな用途に用いられた。

ヘブライ語ナハシュ、ギリシア語オフィスで、聖書にしばしば言及され、シリアとアラビアには四十種以上が見られる。

申命記1:44に初めて言及され、その群れと攻撃の危険が語られ、サムソンは自分が殺した獅子の死骸の中に蜂の群れを見つけた。

偽善者の信頼は蜘蛛の巣にたとえられ、悪人の空しい行いと計画も蜘蛛の巣になぞらえられる。

蜂蜜、木から出る植物性の蜜、ぶどうの濃縮シロップなどを指す複数の語で、カナンは「乳と蜜の流れる地」と呼ばれた。

箴言でその賢い習性のために目立って言及される昆虫で、ソロモンが指す蟻は、実る時期に種を集めて蓄える。

食物として禁じられ、犠牲と贖罪において中心的役割を果たし、比喩的には血統と殺戮を表す。

ヘブライ語ショファルで、澄んだ音を出す、長くまっすぐな角で作られた楽器を指します。

書く技術は初期のファラオの時代に確かに知られていたはずであり、モーセは「記念として書物に書き記せ」と命じられた。

キリスト者の顕著な恵みであり、神に喜ばれ、栄光へ至る道である。

ダビデがアブサロムから逃げた時に持って来られたものとして言及され、一般に食物として広く用いられた。

ヘブライ語ハジルで、すべての動物の中で最も汚れ、最も忌まわしいものと見なされ、ガリラヤ湖で一群が溺れ死んだ。

モーセ律法は貸すことを奨励したが、同胞から利息を取ることを禁じ、安息年にはすべての債務を免除した。

受け取ってはならないもので、開いた目を見えなくし、正しい者の訴えを曲げる。

失われたものを、贖いの代価を支払って買い戻すことです。新約聖書は、キリストの苦しみを贖いの代価という思想で表しています。

聖書では喜びと感謝を表す行為であり、特に宗教的礼拝と祭りにおいて主に女性が踊った東方の舞踊である。

イスラエルの民は軍隊の隊列をなしてエジプトから出て来て（Ex. 13:18）、各部族はそれぞれ旗と指導者を持つ部隊を形成した（Num. 2:2; 10:14）。

土地を耕すことを生業とする者であり、最も早い職業の一つであって、きわめて名誉あるものとみなされた。

古代の主要な生業であり、イスラエルが約束の地に入った後、モーセ共同体の基盤となった。

あらゆる種類の荷、厳しい労役、困難な務め、災厄に関する預言などを指す語である。

非常に荒々しく力強く、飼いならせない動物として描かれる。実際には二本の角を持つ動物であった。

洗うための器、神殿のふた付き皿や壺、何かを振りかけるための器、いけにえの血を入れる器などを指します。

ヨブ記28章1-11節に描かれている採掘作業である。

聖書でこの語が指すものは本来は銅であり、足かせ、武具、楽器、貨幣に用いられました。

ヘブライ語ネホシェトを訳したもので、欽定訳ではしばしば「真鍮」と不正確に訳され、パレスチナに豊富にありました。

ローマ船は複数の錨を積んでおり、ヘブ6:19では、試練や疑いの時に人を堅く支えるもの、すなわち希望の象徴として比喩的に用いられます。

「きらめく」を意味するヘブライ語の訳語で、うろこ鎧または鎖かたびらを指します。

上下の受け穴に固定された木の軸で開閉され、錠やかんぬきで閉じられました。聖書では「希望の門」「開かれた門」などとして比喩的にも用いられます。

季節ごとの雨を指す三つのヘブライ語があり、先の雨、後の雨、冬の雨を表す。

パレスチナでは冬に普通に見られ、聖書記者たちによって比喩的にしばしば用いられる。

「覆い」を意味するヘブライ語の訳語で、神の臨在の象徴、また移ろいやすいものの比喩として用いられます。

ヘブライ語 ruah、ギリシア語 pneuma で、本来は風または息を意味し、人の理性的で不滅の魂、御使い、悪霊、また神の神性を指すこともあります。

頬を打つことは重大な傷害と侮辱と見なされ、イエスはこれについて悪に逆らわないよう教えられた。

聖書に初めて言及される飢饉は、アブラハムをエジプトに下らせるほど激しかった（創26:1）。

ヘブライ語 belil で、本来はさまざまなものが混ざった混合物を意味し、家畜に与える飼料を指す。

聖書ではイザヤ28:28を除き、ほとんど常に戦争に関連して言及され、ダビデが初めて騎兵隊を編成し、ソロモンがその数を大きく増やした。

モーセの律法では、鳥は犠牲として献げられるきよい鳥と、汚れた鳥の二つに分けられる。

強く速い飛翔で知られる猛禽で、律法では汚れた鳥に数えられ、シリアにも普通に見られた。

本来はすべての色の欠如を意味し、いくつかのヘブライ語が「黒い」または「瞳」と訳される。

Denotes the estuary of the Dead Sea at the mouth of the Jordan (Josh. 15:5; 18:19), also the southern extremity of the same sea (15:2). The same Hebrew word is rendered "tongue" in Isa. 11:15, where it is used with reference to the forked mouths of the Nile.

How little! as nothing. (1.) A town on the eastern border of Asher (Josh. 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.

A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was "a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God." It came to pass "in process of time" (marg. "at the end of days"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the "firstlings of his flock and of the fat," while Cain's was "of the fruit of the ground." Abel's sacrifice was "more excellent" (Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was "very wroth," and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the "land of Nod", i.e., the land of "exile", which is said to have been in the "east of Eden," and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See [89]ABEL.)

One of the most ancient cities of Assyria. "Out of that land he [i.e., Nimrod] went forth into Assyria, and built Nineveh, Rehoboth-Ir, and Calah, and Resen" (Gen. 10:11, R.V.). Its site is now marked probably by the Nimrud ruins on the left bank of the Tigris. These cover an area of about 1,000 acres, and are second only in size and importance to the mass of ruins opposite Mosul. This city was at one time the capital of the empire, and was the residence of Sardanapalus and his successors down to the time of Sargon, who built a new capital, the modern Khorsabad. It has been conjectured that these four cities mentioned in Gen. 10:11 were afterwards all united into one and called Nineveh (q.v.).

(1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one of the four sages whom Solomon excelled in wisdom; for "he was wiser than all men."

A dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18-20, 42-49).

Fort, one of the four cities founded by Nimrod (Gen. 10:10). It is the modern Niffer, a lofty mound of earth and rubbish situated in the marshes on the left, i.e., the east, bank of the Euphrates, but 30 miles distant from its present course, and about 60 miles south-south-east from Babylon. It is mentioned as one of the towns with which Tyre carried on trade. It was finally taken and probably destroyed by one of the Assyrian kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh (Ezek. 27:23).

Full of stalks, a place (Judg. 10:5) where Jair was buried. It has usually been supposed to have been a city of Gilead, on the east of Jordan. It is probably, however, the modern Tell-el-Kaimun, on the southern slopes of Carmel, the Jokneam of Carmel (Josh. 12:22; 1 Kings 4:12), since it is not at all unlikely that after he became judge, Jair might find it more convenient to live on the west side of Jordan; and that he was buried where he had lived.

Reedy, a town of Galilee, near Capernaum. Here our Lord wrought his first miracle, the turning of water into wine (John 2:1-11; 4:46). It is also mentioned as the birth-place of Nathanael (21:2). It is not mentioned in the Old Testament. It has been identified with the modern Kana el-Jelil, also called Khurbet Kana, a place 8 or 9 miles north of Nazareth. Others have identified it with Kefr Kenna, which lies on the direct road to the Sea of Galilee, about 5 miles north-east of Nazareth, and 12 in a direct course from Tiberias. It is called "Cana of Galilee," to distinguish it from Cana of Asher (Josh. 19:28).

Mentioned only in Ezek. 27:23. (See [97]CALNEH.)

A chaplet, the original seat of the Philistines (Deut. 2:23; Jer. 47:4; Amos 9:7). The name is found written in hieroglyphics in the temple of Kom Ombos in Upper Egypt. But the exact situation of Caphtor is unknown, though it is supposed to be Crete, since the Philistines seem to be meant by the "Cherethites" in 1 Sam. 30:14 (see also 2 Sam. 8:18). It may, however, have been a part of Egypt, the Caphtur in the north Delta, since the Caphtorim were of the same race as the Mizraite people (Gen. 10:14; 1 Chr. 1:12).

A park; generally with the article, "the park." (1.) A prominent headland of Central Palestine, consisting of several connected hills extending from the plain of Esdraelon to the sea, a distance of some 12 miles or more. At the east end, in its highest part, it is 1,728 feet high, and at the west end it forms a promontory to the bay of Acre about 600 feet above the sea. It lay within the tribe of Asher. It was here, at the east end of the ridge, at a place called el-Mukhrakah (i.e., the place of burning), that Elijah brought back the people to their allegiance to God, and slew the prophets of Baal (1 Kings 18). Here were consumed the "fifties" of the royal guard; and here also Elisha received the visit of the bereaved mother whose son was restored by him to life (2 Kings 4:25-37). "No mountain in or around Palestine retains its ancient beauty so much as Carmel. Two or three villages and some scattered cottages are found on it; its groves are few but luxuriant; it is no place for crags and precipices or rocks of wild goats; but its surface is covered with a rich and constant verdure." "The whole mountain-side is dressed with blossom, and flowering shrubs, and fragrant herbs." The western extremity of the ridge is, however, more rocky and bleak than the eastern. The head of the bride in Cant. 7:5 is compared to Carmel. It is ranked with Bashan on account of its rich pastures (Isa. 33:9; Jer. 50:19; Amos 1:2). The whole ridge is deeply furrowed with rocky ravines filled with dense jungle. There are many caves in its sides, which at one time were inhabited by swarms of monks. These caves are referred to in Amos 9:3. To them Elijah and Elisha often resorted (1 Kings 18:19, 42; 2 Kings 2:25). On its north-west summit there is an ancient establishment of Carmelite monks. Vineyards have recently been planted on the mount by the German colonists of Haifa. The modern Arabic name of the mount is Kurmul, but more commonly Jebel Mar Elyas, i.e., Mount St. Elias, from the Convent of Elias.

Vine-dresser. (1.) The last named of the four sons of Reuben (Gen. 46:9).

A Syriac surname given by Christ to Simon (John 1:42), meaning "rock." The Greeks translated it by Petros, and the Latins by Petrus.

Length, a river in the "land of the Chaldeans" (Ezek. 1:3), on the banks of which were located some of the Jews of the Captivity (Ezek. 1:1; 3:15, 23; 10:15, 20, 22). It has been supposed to be identical with the river Habor, the Chaboras, or modern Khabour, which falls into the Euphrates at Circesium. To the banks of this river some of the Israelites were removed by the Assyrians (2 Kings 17:6). An opinion that has much to support it is that the "Chebar" was the royal canal of Nebuchadnezzar, the Nahr Malcha, the greatest in Mesopotamia, which connected the Tigris with the Euphrates, in the excavation of which the Jewish captives were probably employed.

A cutting; separation; a gorge, a torrent-bed or winter-stream, a "brook," in whose banks the prophet Elijah hid himself during the early part of the three years' drought (1 Kings 17:3, 5). It has by some been identified as the Wady el-Kelt behind Jericho, which is formed by the junction of many streams flowing from the mountains west of Jericho. It is dry in summer. Travellers have described it as one of the wildest ravines of this wild region, and peculiarly fitted to afford a secure asylum to the persecuted. But if the prophet's interview with Ahab was in Samaria, and he thence journeyed toward the east, it is probable that he crossed Jordan and found refuge in some of the ravines of Gilead. The "brook" is said to have been "before Jordan," which probably means that it opened toward that river, into which it flowed. This description would apply to the east as well as to the west of Jordan. Thus Elijah's hiding-place may have been the Jermuk, in the territory of the half-tribe of Manasseh.

Gain, the son of Nahor (Gen. 22:22).

Ungodly, a town in the south of Judah (Josh. 15:30); probably the same as Bethul (19:4) and Bethuel (1 Chr. 4:30); now Khelasa.

Deceitful, a town where Shelah, the son of Judah, was born (Gen. 38:5). Probably the same as Achzib (q.v.).

Dart, the name of the threshing-floor at which the death of Uzzah took place (1 Chr. 13:9). In the parallel passage in Samuel (2 Sam. 6:6) it is called "Nachon's threshing-floor." It was a place not far north-west from Jerusalem.

The pining one, the younger son of Elimelech and Naomi, and husband of Orpah, Ruth's sister (Ruth 1:2; 4:9).

A place or country unknown which, along with Sheba and Asshur, traded with Tyre (Ezek. 27:23).

Pining, probably the youngest son of Barzillai the Gileadite (2 Sam. 19:37-40). The "habitation of Chimham" (Jer. 41:17) was probably an inn or khan, which is the proper meaning of the Hebrew geruth, rendered "habitation", established in later times in his possession at Bethlehem, which David gave to him as a reward for his loyalty in accompanying him to Jerusalem after the defeat of Absalom (1 Kings 2:7). It has been supposed that, considering the stationary character of Eastern institutions, it was in the stable of this inn or caravanserai that our Saviour was born (Luke 2:7).

Mentioned in Acts 20:15, an island in the Aegean Sea, about 5 miles distant from the mainland, having a roadstead, in the shelter of which Paul and his companions anchored for a night when on his third missionary return journey. It is now called Scio.

One of the cities of Hadarezer, king of Syria. David procured brass (i.e., bronze or copper) from it for the temple (1 Chr. 18:8). It is called Berothai in 2 Sam. 8:8; probably the same as Berothah in Ezek. 47:16.

A town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (Acts 27:7).

(written Cos in the R.V.), a small island, one of the Sporades in the Aegean Sea, in the north-west of Rhodes, off the coast of Caria. Paul on his return from his third missionary journey, passed the night here after sailing from Miletus (Acts 21:1). It is now called Stanchio.

The enclosure of the tabernacle (Ex. 27:9-19; 40:8), of the temple (1 Kings 6:36), of a prison (Neh. 3:25), of a private house (2 Sam. 17:18), and of a king's palace (2 Kings 20:4).

Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. "Ethiopia," Heb. Cush), with which it is generally associated (Ps. 68:31; Isa. 18:1; Jer. 46:9, etc.). It stands also associated with Elam (Isa. 11:11), with Persia (Ezek. 38:5), and with the Sabeans (Isa. 45:14). From these facts it has been inferred that Cush included Arabia and the country on the west coast of the Red Sea. Rawlinson takes it to be the country still known as Khuzi-stan, on the east side of the Lower Tigris. But there are intimations which warrant the conclusion that there was also a Cush in Africa, the Ethiopia (so called by the Greeks) of Africa. Ezekiel speaks (29:10; comp. 30:4-6) of it as lying south of Egypt. It was the country now known to us as Nubia and Abyssinia (Isa. 18:1; Zeph. 3:10, Heb. Cush). In ancient Egyptian inscriptions Ethiopia is termed Kesh. The Cushites appear to have spread along extensive tracts, stretching from the Upper Nile to the Euphrates and Tigris. At an early period there was a stream of migration of Cushites "from Ethiopia, properly so called, through Arabia, Babylonia, and Persia, to Western India." The Hamite races, soon after their arrival in Africa, began to spread north, east, and west. Three branches of the Cushite or Ethiopian stock, moving from Western Asia, settled in the regions contiguous to the Persian Gulf. One branch, called the Cossaeans, settled in the mountainous district on the east of the Tigris, known afterwards as Susiana; another occupied the lower regions of the Euphrates and the Tigris; while a third colonized the southern shores and islands of the gulf, whence they afterwards emigrated to the Mediterranean and settled on the coast of Palestine as the Phoenicians. Nimrod was a great Cushite chief. He conquered the Accadians, a Tauranian race, already settled in Mesopotamia, and founded his kingdom, the Cushites mingling with the Accads, and so forming the Chaldean nation.

Probably a poetic or prolonged name of the land of Cush, the Arabian Cush (Hab. 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim (Judg. 3:8, 10), i.e., taking the latter part of the name as a title or local appellation, Chushan "of the two iniquities" (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.

(1.) The messenger sent by Joab to David to announce his victory over Absalom (2 Sam. 18:32).

One of the Babylonian cities or districts from which Shalmaneser transplanted certain colonists to Samaria (2 Kings 17:24). Some have conjectured that the "Cutheans" were identical with the "Cossaeans" who inhabited the hill-country to the north of the river Choaspes. Cuthah is now identified with Tell Ibrahim, 15 miles north-east of Babylon.

A judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni). The blessing pronounced on him by his father was, "Dan shall judge his people" (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan.

Murmuring, a city (Josh. 15:49) in the mountains of Judah about 8 miles south-west of Hebron.

Welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Num. 16:1; 26:9; Deut. 11:6; Ps. 106:17).

Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother's name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).

Oracle town; sanctuary. (1.) One of the eleven cities to the west of Hebron, in the highlands of Judah (Josh. 15:49; Judg. 1:11-15). It was originally one of the towns of the Anakim (Josh. 15:15), and was also called Kirjath-sepher (q.v.) and Kirjath-sannah (49). Caleb, who had conquered and taken possession of the town and district of Hebron (Josh. 14:6-15), offered the hand of his daughter to any one who would successfully lead a party against Debir. Othniel, his younger brother (Judg. 1:13; 3:9), achieved the conquest, and gained Achsah as his wife. She was not satisfied with the portion her father gave her, and as she was proceeding toward her new home, she "lighted from off her ass" and said to him, "Give me a blessing [i.e., a dowry]: for thou hast given me a south land" (Josh. 15:19, A.V.); or, as in the Revised Version, "Thou hast set me in the land of the south", i.e., in the Negeb, outside the rich valley of Hebron, in the dry and barren land. "Give me also springs of water. And he gave her the upper springs, and the nether springs."

Low ground. (1.) A son of Raamah (Gen. 10:7). His descendants are mentioned in Isa. 21:13, and Ezek. 27:15. They probably settled among the sons of Cush, on the north-west coast of the Persian Gulf.

A companion and fellow-labourer of Paul during his first imprisonment at Rome (Philemon 1:24; Col. 4:14). It appears, however, that the love of the world afterwards mastered him, and he deserted the apostle (2 Tim. 4:10).

A small town on the eastern part of the upland plain of Lycaonia, about 20 miles from Lystra. Paul passed through Derbe on his route from Cilicia to Iconium, on his second missionary journey (Acts 16:1), and probably also on his third journey (18:23; 19:1). On his first journey (14:20, 21) he came to Derbe from the other side; i.e., from Iconium. It was the native place of Gaius, one of Paul's companions (20:4). He did not here suffer persecution (2 Tim. 3:11).

Pining; wasting. (1.) A city in Moab (Num. 21:30); called also Dibon-gad (33:45), because it was built by Gad and Dimon (Isa. 15:9). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)

Dunghill, a city of Zebulun given to the Merarite Levites (Josh. 21:35). In 1 Chr. 6:77 the name "Rimmon" is substituted.

Judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Gen. 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob's camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Gen. 34). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Gen. 34:30; 49:5-7). She is mentioned among the rest of Jacob's family that went down into Egypt (Gen. 46:8, 15).

Antelope, the youngest son of Seir the Horite, head of one of the tribes of Idumaea (Gen. 36:21, 28, 30).

Loving, one of David's captains (1 Chr. 27:4). (See [161]DODO [2].)

Amatory; loving. (1.) A descendant of Issachar (Judg. 10:1).

Fearful, an Edomite, the chief overseer of Saul's flocks (1 Sam. 21:7). At the command of Saul he slew the high priest Ahimelech (q.v.) at Nob, together with all the priests to the number of eighty-five persons. (Comp. Ps. 52, title.)

Knocking, an encampment of the Israelites in the wilderness (Num. 33:12). It was in the desert of Sin, on the eastern shore of the western arm of the Red Sea, somewhere in the Wady Feiran.

Dwelling, the Dora of the Romans, an ancient royal city of the Canaanites (Josh. 11:1, 2; 12:23). It was the most southern settlement of the Phoenicians on the coast of Syria. The original inhabitants seem never to have been expelled, although they were made tributary by David. It was one of Solomon's commissariat districts (Judg. 1:27; 1 Kings 4:11). It has been identified with Tantura (so named from the supposed resemblance of its tower to a tantur, i.e., "a horn"). This tower fell in 1895, and nothing remains but debris and foundation walls, the remains of an old Crusading fortress. It is about 8 miles north of Caesarea, "a sad and sickly hamlet of wretched huts on a naked sea-beach."

Two wells, a famous pasture-ground where Joseph found his brethren watching their flocks. Here, at the suggestion of Judah, they sold him to the Ishmaelite merchants (Gen. 37:17). It is mentioned on monuments in B.C. 1600.

Silence, (comp. Ps. 94:17), the fourth son of Ishmael; also the tribe descended from him; and hence also the region in Arabia which they inhabited (Gen. 25:14; 1 Chr. 1:30).

The circle, the plain near Babylon in which Nebuchadnezzar set up a golden image, mentioned in Dan. 3:1. The place still retains its ancient name. On one of its many mounds the pedestal of what must have been a colossal statue has been found. It has been supposed to be that of the golden image.

(Jer. 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom.

(Joel 2:20; Ezek. 47:18), the Dead Sea, which lay on the east side of the Holy Land. The Mediterranean, which lay on the west, was hence called the "great sea for the west border" (Num. 34:6).

Country of burnt faces; the Greek word by which the Hebrew Cush is rendered (Gen. 2:13; 2 Kings 19:9; Esther 1:1; Job 28:19; Ps. 68:31; 87:4), a country which lay to the south of Egypt, beginning at Syene on the First Cataract (Ezek. 29:10; 30:6), and extending to beyond the confluence of the White and Blue Nile. It corresponds generally with what is now known as the Soudan (i.e., the land of the blacks). This country was known to the Hebrews, and is described in Isa. 18:1; Zeph. 3:10. They carried on some commercial intercourse with it (Isa. 45:14).

Mention is frequently made of the fords of the Jordan (Josh. 2:7; Judg. 3:28; 12:5, 6), which must have been very numerous; about fifty perhaps. The most notable was that of Bethabara. Mention is also made of the ford of the Jabbok (Gen. 32:22), and of the fords of Arnon (Isa. 16:2) and of the Euphrates (Jer. 51:32).

Loathing, the son of Ebed, in whom the Shechemites "placed their confidence" when they became discontented with Abimelech. He headed the revolution, and led out the men of Shechem against Abimelech; but was defeated, and fled to his own home (Judg. 9:26-46). We hear no more of him after this battle.

Fortune; luck. (1.) Jacob's seventh son, by Zilpah, Leah's handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, "A troop cometh: and she called," etc., should rather be rendered, "In fortune [R.V., Fortunate']: and she called," etc., or "Fortune cometh," etc.

Fortunate, the representative of the tribe of Manasseh among the twelve "spies" sent by Moses to spy the land (Num. 13:11).

Lurking-place, one of the chief of the Nethinim, whose descendants returned to Jerusalem under Zerubbabel (Ezra 2:47).

Heaps, (1 Sam. 25:44; Isa. 10:30). The native place of Phalti, to whom Michal was given by Saul. It was probably in Benjamin, to the north of Jerusalem.

Weaned the leader of one of the priestly courses (1 Chr. 24:17).

Mentioned in Scripture, of Eden (Gen. 2:8, 9); Ahab's garden of herbs (1 Kings 21:2); the royal garden (2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of Arimathea (John 19:41); of Gethsemane (John 18:1).

Scabby; itch. (1.) One of David's warriors (2 Sam. 23:38), an Ithrite.

(1.) Heb. otsar, a treasure; a store of goods laid up, and hence also the place where they are deposited (Joel 1:17; 2 Chr. 32:27, rendered "treasury").

A wine-vat, one of the five royal cities of the Philistines (Josh. 13:3) on which the ark brought calamity (1 Sam. 5:8, 9; 6:17). It was famous also as being the birthplace or residence of Goliath (1 Sam. 17:4). David fled from Saul to Achish, king of Gath (1 Sam. 21:10; 27:2-4; Ps. 56), and his connection with it will account for the words in 2 Sam. 1:20. It was afterwards conquered by David (2 Sam. 8:1). It occupied a strong position on the borders of Judah and Philistia (1 Sam. 21:10; 1 Chr. 18:1). Its site has been identified with the hill called Tell esSafieh, the Alba Specula of the Middle Ages, which rises 695 feet above the plain on its east edge. It is noticed on monuments about B.C. 1500. (See [229]METHEGAMMAH.)

Called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer. 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23; Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (Josh. 15:47; Judg. 1:18). It was the southernmost of the five great Philistine cities which gave each a golden emerod as a trespass-offering unto the Lord (1 Sam. 6:17). Its gates were carried away by Samson (Judg. 16:1-3). Here he was afterwards a prisoner, and "did grind in the prison house." Here he also pulled down the temple of Dagon, and slew "all the lords of the Philistines," himself also perishing in the ruin (Judg. 16:21-30). The prophets denounce the judgments of God against it (Jer. 25:20; 47:5; Amos 1:6, 7; Zeph. 2:4). It is referred to in Acts 8:26. Philip is here told to take the road from Jerusalem to Gaza (about 6 miles south-west of Jerusalem), "which is desert", i.e., the "desert road," probably by Hebron, through the desert hills of Southern Judea. (See [230]SAMSON.)

The hill, (2 Sam. 5:25 [1 Chr. 14:16, "Gibeon"]; 2 Kings 23:8; Neh. 11:31), a Levitical city of Benjamin (1 Kings 15:22; 1 Sam. 13:16; 14:5, wrongly "Gibeah" in the A.V.), on the north border of Judah near Gibeah (Isa. 10:29; Josh. 18:24, 28). "From Geba to Beersheba" expressed the whole extent of the kingdom of Judah, just as "from Dan to Beersheba" described the whole length of Palestine (2 Kings 23:8). It has been identified with Gaba (Josh. 18:24; Ezra 2:26; Neh. 7:30), now Jeb'a, about 5 1/2 miles north of Jerusalem.

A line (or natural boundary, as a mountain range). (1.) A tract in the land of Edom south of the Dead Sea (Ps. 83:7); now called Djebal.

A valiant man, (1 Kings 4:19), one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deut. 2; 31).

Cisterns, (rendered "pits," Jer. 14:3; "locusts," Isa. 33:4), a small place north of Jerusalem, whose inhabitants fled at the approach of the Assyrian army (Isa. 10:31). It is probably the modern el-Isawiyeh.

A walled place, (Josh. 12:13), perhaps the same as Gederah or Gedor (15:58).

A wall. (1.) A city in the mountains or hill country of Judah (Josh. 15:58), identified with Jedar, between Jerusalem and Hebron.

Grain. (1.) The son of Bela and grandson of Benjamin (1 Chr. 8:3, 5, 7).

A region; lodging-place, a very ancient town and district in the south border of Palestine, which was ruled over by a king named Abimelech (Gen. 10:19; 20:1, 2). Abraham sojourned here, and perhaps Isaac was born in this place. Both of these patriarchs were guilty of the sin of here denying their wives, and both of them entered into a treaty with the king before they departed to Beersheba (21:23-34; 26). It seems to have been a rich pastoral country (2 Chr. 14:12-18). Isaac here reaped an hundred-fold, and was blessed of God (Gen. 26:12). The "valley of Gerar" (Gen. 26:17) was probably the modern Wady el-Jerdr.

Or Gashmu, firmness, probably chief of the Arabs south of Palestine, one of the enemies of the Jews after the return from Babylon (Neh. 2:19; 6:1, 2). He united with Sanballat and Tobiah in opposing the rebuilding of the wall of Jerusalem.

Bridge, the name of a district or principality of Syria near Gilead, between Mount Hermon and the Lake of Tiberias (2 Sam. 15:8; 1 Chr. 2:23). The Geshurites probably inhabited the rocky fastness of Argob, the modern Lejah, in the north-east corner of Bashan. In the time of David it was ruled by Talmai, whose daughter he married, and who was the mother of Absalom, who fled to Geshur after the murder of Amnon (2 Sam. 13:37).

A precipice, an ancient royal Canaanitish city (Josh. 10:33; 12:12). It was allotted with its suburbs to the Kohathite Levites (21:21; 1 Chr. 6:67). It stood between the lower Beth-horon and the sea (Josh. 16:3; 1 Kings 9:17). It was the last point to which David pursued the Philistines (2 Sam. 5:25; 1 Chr. 14:16) after the battle of Baal-perazim. The Canaanites retained possession of it till the time of Solomon, when the king of Egypt took it and gave it to Solomon as a part of the dowry of the Egyptian princess whom he married (1 Kings 9:15-17). It is identified with Tell el-Jezer, about 10 miles south-west of Beth-horon. It is mentioned in the Amarna tablets.

A stream. (1.) One of the four rivers of Eden (Gen. 2:13). It has been identified with the Nile. Others regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the sacred narrative, all these rivers of Eden took their origin from the head-waters of the Euphrates and the Trigris, it is probable that the Gihon is the ancient Araxes, which, under the modern name of the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not the African "Cush" which the Gihon compassed (Gen. 10:7-10). (See [238]EDEN.)

Rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Josh. 9:6; 10:6). It was "beside the oaks of Moreh," near which Abraham erected his first altar (Gen. 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of idolatrous worship (Hos. 4:15; 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel.

Exile, a city in the south-west part of the hill-country of Judah (Josh. 15:51). It was the native place or residence of the traitor Ahithophel "the Gilonite" (Josh. 15:51; 2 Sam. 15:12), and where he committed suicide (17:23). It has been identified with Kurbet Jala, about 7 miles north of Hebron.

A place fertile in sycamores, a city in the plain of Judah, the villages of which were seized by the Philistines (2 Chr. 28:18). It is now called Jimzu, about 3 miles south-east of Ludd, i.e., Lydda.

(1.) Heb. hagor, a girdle of any kind worn by soldiers (1 Sam. 18:4; 2 Sam. 20:8; 1 Kings 2:5; 2 Kings 3:21) or women (Isa. 3:24).

A stringed instrument of music. This word is found in the titles of Ps. 8, 81, 84. In these places the LXX. render the word by "on the wine-fats." The Targum explains by "on the harp which David brought from Gath." It is the only stringed instrument named in the titles of the Psalms.

A lowing, a place near Jerusalem, mentioned only in Jer. 31:39.

A pit, a place mentioned in 2 Sam. 21:18, 19; called also Gezer, in 1 Chr. 20:4.

A laver or trough for washing garments. In Cant. 7:2, a bowl or drinking vessel, a bowl for mixing wine; in Ex. 24:6, a sacrificial basin. (See [244]CUP.)

(1.) A Reubenite (1 Chr. 5:4), the father of Shimei.

Exile, a city of Bashan (Deut. 4:43), one of the three cities of refuge east of Jordan, about 12 miles north-east of the Sea of Galilee (Josh. 20:8). There are no further notices of it in Scripture. It became the head of the province of Gaulanitis, one of the four provinces into which Bashan was divided after the Babylonish captivity, and almost identical with the modern Jaulan, in Western Hauran, about 39 miles in length and 18 in breath.

(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).

Complete; vanishing. (1.) The daughter of Diblaim, who (probably in vision only) became the wife of Hosea (1:3).

(1.) A district in Egypt where Jacob and his family settled, and in which they remained till the Exodus (Gen. 45:10; 46:28, 29, 31, etc.). It is called "the land of Goshen" (47:27), and also simply "Goshen" (46:28), and "the land of Rameses" (47:11; Ex. 12:37), for the towns Pithom and Rameses lay within its borders; also Zoan or Tanis (Ps. 78:12). It lay on the east of the Nile, and apparently not far from the royal residence. It was "the best of the land" (Gen. 47:6, 11), but is now a desert. It is first mentioned in Joseph's message to his father. It has been identified with the modern Wady Tumilat, lying between the eastern part of the Delta and the west border of Palestine. It was a pastoral district, where some of the king's cattle were kept (Gen. 47:6). The inhabitants were not exclusively Israelites (Ex. 3:22; 11:2; 12:35, 36).

A region in Central Asia to which the Israelites were carried away captive (2 Kings 17:6; 1 Chr. 5:26; 2 Kings 19:12; Isa. 37:12). It was situated in Mesopotamia, on the river Habor (2 Kings 17:6; 18:11), the Khabur, a tributary of the Euphrates. The "river of Gozan" (1 Chr. 5:26) is probably the upper part of the river flowing through the province of Gozan, now Kizzel-Ozan.

Only in 1 Sam. 17:6, a piece of defensive armour (q.v.) reaching from the foot to the knee; from French greve, "the shin." They were the Roman cothurni.

The spare room on the upper floor of an Eastern dwelling (Mark 14:14; Luke 22:11). In Luke 2:7 the word is translated "inn" (q.v.).

A whelp, a place near Ibleam where Jehu's servants overtook and mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the plain of Jezreel.

An Old English word for breastplate. In Job 41:26 (Heb. shiryah) it is properly a "coat of mail;" the Revised Version has "pointed shaft." In Ex. 28:32, 39:23, it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is tahra, which is of Egyptian origin. The Revised Version, however, renders it by "coat of mail." (See [253]ARMOUR.)

Warm, hot, and hence the south; also an Egyptian word meaning "black", the youngest son of Noah (Gen. 5:32; comp. 9:22, 24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.

Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc.

(as a punishment), a mark of infamy inflicted on the dead bodies of criminals (Deut. 21:23) rather than our modern mode of punishment. Criminals were first strangled and then hanged (Nu. 25:4; Deut. 21:22). (See 2 Sam. 21:6 for the practice of the Gibeonites.)

Chald. karb'ela, (Dan. 3:21), properly mantle or pallium. The Revised Version renders it "tunic."

Properly so called, was not in use among the Hebrews; straw was used instead. They cut the grass green as it was needed. The word rendered "hay" in Prov. 27:25 means the first shoots of the grass. In Isa. 15:6 the Revised Version has correctly "grass," where the Authorized Version has "hay."

Dread, a descendant of Canaan, and the ancestor of the Hittites (Gen. 10:18; Deut. 7:1), who dwelt in the vicinity of Hebron (Gen. 23:3, 7). The Hittites were a Hamitic race. They are called "the sons of Heth" (Gen. 23:3, 5, 7, 10, 16, 18, 20).

A raised road for public use. Such roads were not found in Palestine; hence the force of the language used to describe the return of the captives and the advent of the Messiah (Isa. 11:16; 35:8; 40:3; 62:10) under the figure of the preparation of a grand thoroughfare for their march.

A cleft hoof as of neat cattle (Ex. 10:26; Ezek. 32:13); hence also of the horse, though not cloven (Isa. 5:28). The "parting of the hoof" is one of the distinctions between clean and unclean animals (Lev. 11:3; Deut. 14:7).

Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4, 5).

Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8).

Circle, the second son of Aram (Gen. 10:23), and grandson of Shem.

A hole, as of a viper, etc. (1.) A son of Caleb (1 Chr. 2:19, 50; 4:1, 4; comp. 2 Chr. 1:5).

Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr. 22:3; Isa. 10:34).

(See [297]JUDAS.)

(Heb. i, "dry land," as opposed to water) occurs in its usual signification (Isa. 42:4, 10, 12, 15, comp. Jer. 47:4), but more frequently simply denotes a maritime region or sea-coast (Isa. 20:6, R.V.," coastland;" 23:2, 6; Jer. 2:10; Ezek. 27:6, 7). (See [300]CHITTIM.) The shores of the Mediterranean are called the "islands of the sea" (Isa. 11:11), or the "isles of the Gentiles" (Gen. 10:5), and sometimes simply "isles" (Ps. 72:10); Ezek. 26:15, 18; 27:3, 35; Dan. 11:18).

Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.

Gr. praitorion (John 18:28, 33; 19:9; Matt. 27:27), "common hall." In all these passages the Revised Version renders "palace." In Mark 15:16 the word is rendered "Praetorium" (q.v.), which is a Latin word, meaning literally the residence of the praetor, and then the governor's residence in general, though not a praetor. Throughout the Gospels the word "praitorion" has this meaning (comp. Acts 23:35). Pilate's official residence when he was in Jerusalem was probably a part of the fortress of Antonia.

Reedy; brook of reeds. (1.) A stream forming the boundary between Ephraim and Manasseh, from the Mediterranean eastward to Tappuah (Josh. 16:8). It has been identified with the sedgy streams that constitute the Wady Talaik, which enters the sea between Joppa and Caesarea. Others identify it with the river' Aujeh.

(Josh. 19:15), a town of Asher, has been identified with Kana el Jelil. (See [336]CANA.)

Dark-skinned, the second son of Ishmael (Gen. 25:13).

Possession, a city of Gilead. It was captured by Nobah, who called it by his own name (Num. 32:42). It has been identified with Kunawat, on the slopes of Jebel Hauran (Mount Bashan), 60 miles east from the south end of the Sea of Galilee.

A large pot for cooking. The same Hebrew word (dud, "boiling") is rendered also "pot" (Ps. 81:6), "caldron" (2 Chr. 35:13), "basket" (Jer. 24:2). It was used for preparing the peace-offerings (1 Sam. 2:13, 14).

An elegy, a city in the extreme south of Judah (Josh. 15:22). It was probably not far from the Dead Sea, in the Wady Fikreh.

A wall or fortress, a place to which Tiglath-pileser carried the Syrians captive after he had taken the city of Damascus (2 Kings 16:9; Amos 1:5; 9:7). Isaiah (22:6), who also was contemporary with these events, mentions it along with Elam. Some have supposed that Kir is a variant of Cush (Susiana), on the south of Elam.

City, a city belonging to Benjamin (Josh. 18:28), the modern Kuriet el-Enab, i.e., "city of grapes", about 7 1/2 miles west-north-west of Jerusalem.

A bow. (1.) A Levite of the family of Merari (1 Chr. 23:21; 24:29).

Winding, a winter torrent of Central Palestine, which rises about the roots of Tabor and Gilboa, and passing in a northerly direction through the plains of Esdraelon and Acre, falls into the Mediterranean at the north-eastern corner of the bay of Acre, at the foot of Carmel. It is the drain by which the waters of the plain of Esdraelon and of the mountains that surround it find their way to the sea. It bears the modern name of Nahr el-Mokattah, i.e., "the river of slaughter" (comp. 1 Kings 18:40). In the triumphal song of Deborah (Judg. 5:21) it is spoken of as "that ancient river," either (1) because it had flowed on for ages, or (2), according to the Targum, because it was "the torrent in which were shown signs and wonders to Israel of old;" or (3) probably the reference is to the exploits in that region among the ancient Canaanites, for the adjoining plain of Esdraelon was the great battle-field of Palestine.

(Gen. 10:4). (See [344]CHITTIM.)

(1.) Heb. hereb, "the waster," a sharp instrument for circumcision (Josh. 5:2, 3, lit. "knives of flint;" comp. Ex. 4:25); a razor (Ezek. 5:1); a graving tool (Ex. 20:25); an axe (Ezek. 26:9).

He-camel, occurs only in Ezek. 23:23, some province or place in the Babylonian empire, used in this passage along with Shoa (q.v.).

Assembly, the second son of Levi, and father of Amram (Gen. 46:11). He came down to Egypt with Jacob, and lived to the age of one hundred and thirty-three years (Ex. 6:18).

Ice, hail. (1.) The third son of Esau, by Aholibamah (Gen. 36:14; 1 Chr. 1:35).

Partridge. (1.) A Levite and temple-warder of the Korahites, the son of Asaph. He was father of Shallum and Meshelemiah, temple-porters (1 Chr. 9:19; 26:1).

Thorn. (1.) A descendant of Judah. 1 Chr. 4:8, "Coz;" R.V., "Hakkoz."

White. (1.) The son of Bethuel, who was the son of Nahor, Abraham's brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac's wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See [345]JACOB.)

The strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Gen. 4:18-24). His address to his two wives, Adah and Zillah (4:23, 24), is the only extant example of antediluvian poetry. It has been called "Lamech's sword-song." He was "rude and ruffianly," fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.

(1.) That part of the candle-sticks of the tabernacle and the temple which bore the light (Ex. 25:37; 1 Kings 7:49; 2 Chr. 4:20; 13:11; Zech. 4:2). Their form is not described. Olive oil was generally burned in them (Ex. 27:20).

Fissure, a place apparently east of the Dead Sea (Gen. 10:19). It was afterwards known as Callirhoe, a place famous for its hot springs.

Weary, the eldest daughter of Laban, and sister of Rachel (Gen. 29:16). Jacob took her to wife through a deceit of her father (Gen. 29:23). She was "tender-eyed" (17). She bore to Jacob six sons (32-35), also one daughter, Dinah (30:21). She accompanied Jacob into Canaan, and died there before the time of the going down into Egypt (Gen. 31), and was buried in the cave of Machpelah (49:31).

A girdle of, worn by Elijah (2 Kings 1:8) and John the Baptist (Matt. 3:4). Leather was employed both for clothing (Num. 31:20; Heb. 11:37) and for writing upon. The trade of a tanner is mentioned (Acts 9:43; 10:6, 32). It was probably learned in Egypt.

(1.) Heb. seor (Ex. 12:15, 19; 13:7; Lev. 2:11), the remnant of dough from the preceding baking which had fermented and become acid.

A jawbone, a place in the tribe of Judah where Samson achieved a victory over the Philistines (Judg. 15:9, 14, 16), slaying a thousand of them with the jawbone of an ass. The words in 15:19, "a hollow place that was in the jaw" (A.V.), should be, as in Revised Version, "the hollow place that is in Lehi."

Adhesion. (1.) The third son of Jacob by Leah. The origin of the name is found in Leah's words (Gen. 29:34), "This time will my husband be joined [Heb. yillaveh] unto me." He is mentioned as taking a prominent part in avenging his sister Dinah (Gen. 34:25-31). He and his three sons went down with Jacob (46:11) into Egypt, where he died at the age of one hundred and thirty-seven years (Ex. 6:16).

(Heb. tsab, as being lightly and gently borne), a sedan or palanquin for the conveyance of persons of rank (Isa. 66:20). In Num. 7:3, the words "covered wagons" are more literally "carts of the litter kind." There they denote large and commodious vehicles drawn by oxen, and fitted for transporting the furniture of the temple.

A knotted "eye" of cord, corresponding to the "taches" or knobs in the edges of the curtains of the tabernacle, for joining them into a continuous circuit, fifty to a curtain (Ex. 26:4, 5, 10, 11).

(Heb. goral, a "pebble"), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of the priestly offices of the temple service (1 Chr. 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement (Lev. 16:8). Matthias, who was "numbered with the eleven" (Acts 1:24-26), was chosen by lot.

Coverer, one of the sons of Seir, the Horite (Gen. 36:20, 29).

(1.) The fourth son of Shem (Gen. 10:22; 1 Chr. 1:17), ancestor of the Lydians probably.

The evangelist, was a Gentile. The date and circumstances of his conversion are unknown. According to his own statement (Luke 1:2), he was not an "eye-witness and minister of the word from the beginning." It is probable that he was a physician in Troas, and was there converted by Paul, to whom he attached himself. He accompanied him to Philippi, but did not there share his imprisonment, nor did he accompany him further after his release in his missionary journey at this time (Acts 17:1). On Paul's third visit to Philippi (20:5, 6) we again meet with Luke, who probably had spent all the intervening time in that city, a period of seven or eight years. From this time Luke was Paul's constant companion during his journey to Jerusalem (20:6-21:18). He again disappears from view during Paul's imprisonment at Jerusalem and Caesarea, and only reappears when Paul sets out for Rome (27:1), whither he accompanies him (28:2, 12-16), and where he remains with him till the close of his first imprisonment (Philemon 1:24; Col. 4:14). The last notice of the "beloved physician" is in 2 Tim. 4:11.

(Luke 2:7, 12, 16), the name (Gr. phatne, rendered "stall" in Luke 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes "the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed." (See [376]INN.)

(1.) Heb. addereth, a large over-garment. This word is used of Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13, etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. 'Addereth twice occurs with the epithet "hairy" (Gen. 25:25; Zech. 13:4, R.V.). It is the word denoting the "goodly Babylonish garment" which Achan coveted (Josh. 7:21).

(1.) Heb. ma'eder, an instrument for dressing or pruning a vineyard (Isa. 7:25); a weeding-hoe.

(1.) Hebrew halabh, "new milk", milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12; Ezek. 25:4; Joel 3:18). It is also a symbol of the rudiments of doctrine (1 Cor. 3:2; Heb. 5:12, 13), and of the unadulterated word of God (1 Pet. 2:2).

(Heb. mitsnepheth), something rolled round the head; the turban or head-dress of the high priest (Ex. 28:4, 37, 39; 29:6, etc.). In the Authorized Version of Ezek. 21:26, this Hebrew word is rendered "diadem," but in the Revised Version, "mitre." It was a twisted band of fine linen, 8 yards in length, coiled into the form of a cap, and worn on official occasions (Lev. 8:9; 16:4; Zech. 3:5). On the front of it was a golden plate with the inscription, "Holiness to the Lord." The mitsnepheth differed from the mitre or head-dress (migba'ah) of the common priest. (See [408]BONNET.)

Reminding, or remembrancer, a Christian of Jerusalem with whom Paul lodged (Acts 21:16). He was apparently a native of Cyprus, like Barnabas (11:19, 20), and was well known to the Christians of Caesarea (4:36). He was an "old disciple" (R.V., "early disciple"), i.e., he had become a Christian in the beginning of the formation of the Church in Jerusalem.

Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob's purchase of a field at Shalem (Gen. 33:18, 19) for "an hundred pieces of money"=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.

(Gr. karphos, something dry, hence a particle of wood or chaff, etc.). A slight moral defect is likened to a mote (Matt. 7:3-5; Luke 6:41, 42).

Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor.

(Isa. 3:19), veils, light and tremulous. Margin, "spangled ornaments."

Pleasantness, one of the three sons of Caleb, the son of Jephunneh (1 Chr. 4:15).

Foolish, a descendant of Caleb who dwelt at Maon (1 Sam. 25), the modern Main, 7 miles south-east of Hebron. He was "very great, and he had 3,000 sheep and 1,000 goats...but the man was churlish and evil in his doings." During his wanderings David came into that district, and hearing that Nabal was about to shear his sheep, he sent ten of his young men to ask "whatsoever cometh unto thy hand for thy servants." Nabal insultingly resented the demand, saying, "Who is David, and who is the son of Jesse?" (1 Sam. 25:10, 11). One of the shepherds that stood by and saw the reception David's messengers had met with, informed Abigail, Nabal's wife, who at once realized the danger that threatened her household. She forthwith proceeded to the camp of David, bringing with her ample stores of provisions (25:18). She so courteously and persuasively pled her cause that David's anger was appeased, and he said to her, "Blessed be the Lord God of Israel which sent thee this day to meet me."

Fruits, "the Jezreelite," was the owner of a portion of ground on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26). This small "plat of ground" seems to have been all he possessed. It was a vineyard, and lay "hard by the palace of Ahab" (1 Kings 21:1, 2), who greatly coveted it. Naboth, however, refused on any terms to part with it to the king. He had inherited it from his fathers, and no Israelite could lawfully sell his property (Lev. 25:23). Jezebel, Ahab's wife, was grievously offended at Naboth's refusal to part with his vineyard. By a crafty and cruel plot she compassed his death. His sons also shared his fate (2 Kings 9:26; 1 Kings 21:19). She then came to Ahab and said, "Arise, take possession of the vineyard; for Naboth is not alive, but dead." Ahab arose and went forth into the garden which had so treacherously and cruelly been acquired, seemingly enjoying his new possession, when, lo, Elijah suddenly appeared before him and pronounced against him a fearful doom (1 Kings 21:17-24). Jehu and Bidcar were with Ahab at this time, and so deeply were the words of Elijah imprinted on Jehu's memory that many years afterwards he refers to them (2 Kings 9:26), and he was the chief instrument in inflicting this sentence on Ahab and Jezebel and all their house (9:30-37). The house of Ahab was extinguished by him. Not one of all his great men and his kinsfolk and his priests did Jehu spare (10:11).

Prepared, the owner of a thrashing-floor near which Uzzah was slain (2 Sam. 6:6); called also Chidon (1 Chr. 13:9).

Liberal, generous. (1.) The eldest of Aaron's four sons (Ex. 6:23; Num. 3:2). He with his brothers and their father were consecrated as priests of Jehovah (Ex. 28:1). He afterwards perished with Abihu for the sin of offering strange fire on the altar of burnt-offering (Lev. 10:1, 2; Num. 3:4; 26:60).

Illuminating, one of the ancestors of Christ in the maternal line (Luke 3:25).

Rest. (1.) One of the four sons of Reuel, the son of Esau (Gen. 36:13, 17). (2.) A Kohathite Levite (1 Chr. 6:26). (3.) A Levite, one of the overseers of the sacred offerings of the temple (2 Chr. 31:13).

Hidden, one of the twelve spies sent out to explore the land of Canaan (Num. 13:14).

Snorting. (1.) The father of Terah, who was the father of Abraham (Gen. 11:22-25; Luke 3:34).

Sorcerer, the son of Aminadab, and prince of the children of Judah at the time of the first numbering of the tribes in the wilderness (Ex. 6:23). His sister Elisheba was the wife of Aaron. He died in the wilderness (Num. 26:64, 65). His name occurs in the Greek form Naasson in the genealogy of Christ (Matt, 1:4; Luke 3:32).

Consolation, the seventh of the so-called minor prophets, an Elkoshite. All we know of him is recorded in the book of his prophecies. He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem. Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.

For fastening. (1.) Hebrew yathed, "piercing," a peg or nail of any material (Ezek. 15:3), more especially a tent-peg (Ex. 27:19; 35:18; 38:20), with one of which Jael (q.v.) pierced the temples of Sisera (Judg. 4:21, 22). This word is also used metaphorically (Zech. 10:4) for a prince or counsellor, just as "the battle-bow" represents a warrior.

(from Heb. nain, "green pastures," "lovely"), the name of a town near the gate of which Jesus raised to life a widow's son (Luke 7:11-17). It is identified with the village called Nein, standing on the north-western slope of Jebel ed-Duhy (=the "hill Moreh" = "Little hermon"), about 4 miles from Tabor and 25 southwest of Capernaum. At the foot of the slope on which it stands is the great plain of Esdraelon.

Dwellings, the name given to the prophetical college established by Samuel near Ramah. It consisted of a cluster of separate dwellings, and hence its name. David took refuge here when he fled from Saul (1 Sam. 19:18, 19, 22, 23), and here he passed a few weeks in peace (comp. Ps. 11). It was probably the common residence of the "sons of the prophets."

Given. (1.) A prophet in the reigns of David and Solomon (2 Chr. 9:29). He is first spoken of in connection with the arrangements David made for the building of the temple (2 Sam. 7:2, 3, 17), and next appears as the reprover of David on account of his sin with Bathsheba (12:1-14). He was charged with the education of Solomon (12:25), at whose inauguration to the throne he took a prominent part (1 Kings 1:8, 10, 11, 22-45). His two sons, Zabad (1 Chr. 2:36) and Azariah (1 Kings 4:5) occupied places of honour at the king's court. He last appears in assisting David in reorganizing the public worship (2 Chr. 29:25). He seems to have written a life of David, and also a life of Solomon (1 Chr. 29:29; 2 Chr. 9:29).

Shaking, or settlement, or descent, a town on the east side of Zebulun, not far from Rimmon (Josh. 19:13).

Sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26, etc.).

Proclaimer; prophet. (1.) A Chaldean god whose worship was introduced into Assyria by Pul (Isa. 46:1; Jer. 48:1). To this idol was dedicated the great temple whose ruins are still seen at Birs Nimrud. A statue of Nebo found at Calah, where it was set up by Pul, king of Assyria, is now in the British Museum.

Used sometimes figuratively. To "lay down the neck" (Rom. 16:4) is to hazard one's life. Threatenings of coming judgments are represented by the prophets by their laying bands upon the people's necks (Deut. 28:48; Isa. 10:27; Jer. 27:2). Conquerors put their feet on the necks of their enemies as a sign of their subjection (Josh. 10:24; 2 Sam. 22:41).

Cavern, a town on the boundary of Naphtali (Josh. 19:33). It has with probability, been identified with Seiyadeh, nearly 2 miles east of Bessum, a ruin half way between Tiberias and Mount Tabor.

Light, the father of Kish (1 Chr. 8:33). 1 Sam. 14:51 should be read, "Kish, the father of Saul, and Ner, the father of Abner, were the sons of Abiel." And hence this Kish and Ner were brothers, and Saul and Abner were first cousins (comp. 1 Chr. 9:36).

Occurs only in the superscription (which is probably spurious, and is altogether omitted in the R.V.) to the Second Epistle to Timothy. He became emperor of Rome when he was about seventeen years of age (A.D. 54), and soon began to exhibit the character of a cruel tyrant and heathen debauchee. In May A.D. 64, a terrible conflagration broke out in Rome, which raged for six days and seven nights, and totally destroyed a great part of the city. The guilt of this fire was attached to him at the time, and the general verdict of history accuses him of the crime. "Hence, to suppress the rumour," says Tacitus (Annals, xv. 44), "he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who are hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius; but the pernicious superstition, repressed for a time, broke out again, not only throughout Judea, where the mischief originated, but through the city of Rome also, whither all things horrible and disgraceful flow, from all quarters, as to a common receptacle, and where they are encouraged. Accordingly, first three were seized, who confessed they were Christians. Next, on their information, a vast multitude were convicted, not so much on the charge of burning the city as of hating the human race. And in their deaths they were also made the subjects of sport; for they were covered with the hides of wild beasts and worried to death by dogs, or nailed to crosses, or set fire to, and, when day declined, burned to serve for nocturnal lights. Nero offered his own gardens for that spectacle, and exhibited a Circensian game, indiscriminately mingling with the common people in the habit of a charioteer, or else standing in his chariot; whence a feeling of compassion arose toward the sufferers, though guilty and deserving to be made examples of by capital punishment, because they seemed not to be cut off for the public good, but victims to the ferocity of one man." Another Roman historian, Suetonius (Nero, xvi.), says of him: "He likewise inflicted punishments on the Christians, a sort of people who hold a new and impious superstition" (Forbes's Footsteps of St. Paul, p. 60).

In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, "like the top of a tent." (3.) The bag-net (Gr. diktyon), used for enclosing fish in deep water (Luke 5:4-9).

A town in the "plain" of Judah. It has been identified with Beit Nuzib, about 14 miles south-west of Jerusalem, in the Wady Sur (Josh. 15:43).

Fertile; light soil, a city somewhere "in the wilderness" of Judah (Josh. 15:62), probably near Engedi.

Dark; blue, not found in Scripture, but frequently referred to in the Old Testament under the name of Sihor, i.e., "the black stream" (Isa. 23:3; Jer. 2:18) or simply "the river" (Gen. 41:1; Ex. 1:22, etc.) and the "flood of Egypt" (Amos 8:8). It consists of two rivers, the White Nile, which takes its rise in the Victoria Nyanza, and the Blue Nile, which rises in the Abyssinian Mountains. These unite at the town of Khartoum, whence it pursues its course for 1,800 miles, and falls into the Mediterranean through its two branches, into which it is divided a few miles north of Cairo, the Rosetta and the Damietta branch. (See [439]EGYPT.)

Saved. Jehu was "the son of Jehoshaphat, the son of Nimshi" (2 Kings 9:2; comp. 1 Kings 19:16).

Or No-A'mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. "The multitude of No" (Jer. 46:25) is more correctly rendered, as in the Revised Version, "Amon of No", i.e., No, where Jupiter Amon had his temple. In Ezek. 30:14, 16 it is simply called "No;" but in ver. 15 the name has the Hebrew Hamon prefixed to it, "Hamon No." This prefix is probably the name simply of the god usually styled Amon or Ammon. In Nah. 3:8 the "populous No" of the Authorized Version is in the Revised Version correctly rendered "No-Amon."

Rest, (Heb. Noah) the grandson of Methuselah (Gen. 5:25-29), who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam's death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.

High place, a city of the priests, first mentioned in the history of David's wanderings (1 Sam. 21:1). Here the tabernacle was then standing, and here Ahimelech the priest resided. (See [444]AHIMELECH.) From Isa. 10:28-32 it seems to have been near Jerusalem. It has been identified by some with el-Isawiyeh, one mile and a half to the north-east of Jerusalem. But according to Isa. 10:28-32 it was on the south of Geba, on the road to Jerusalem, and within sight of the city. This identification does not meet these conditions, and hence others (as Dean Stanley) think that it was the northern summit of Mount Olivet, the place where David "worshipped God" when fleeing from Absalom (2 Sam. 15:32), or more probably (Conder) that it was the same as Mizpeh (q.v.), Judg. 20:1; Josh. 18:26; 1 Sam. 7:16, at Nebi Samwil, about 5 miles north-west of Jerusalem.

Howling. (1.) Num. 32:42.

Exile; wandering; unrest, a name given to the country to which Cain fled (Gen. 4:16). It lay on the east of Eden.

Splendour, one of David's sons, born at Jerusalem (1 Chr. 3:7).

The Hebrew name of an Egyptian city (Isa. 19:13; Jer. 2:16; 44:1; 46:14, 19; Ezek. 30:13, 16). In Hos. 9:6 the Hebrew name is Moph, and is translated "Memphis," which is its Greek and Latin form. It was one of the most ancient and important cities of Egypt, and stood a little to the south of the modern Cairo, on the western bank of the Nile. It was the capital of Lower Egypt. Among the ruins found at this place is a colossal statue of Rameses the Great. (See [445]MEMPHIS.)

Blast, a city of Moab which was occupied by the Amorites (Num. 21:30).

Beyond the fact that he was the father of Joshua nothing more is known of him (Ex. 33:11).

Nymph, saluted by Paul in his Epistle to the Colossians as a member of the church of Laodicea (Col. 4:15).

Gigantic, the king of Bashan, who was defeated by Moses in a pitched battle at Edrei, and was slain along with his sons (Deut. 1:4), and whose kingdom was given to the tribes of Reuben and Gad and half the tribe of Manasseh (Num. 21:32-35; Deut. 3:1-13). His bedstead (or rather sarcophagus) was of iron (or ironstone), 9 cubits in length and 4 cubits in breadth. His overthrow was afterwards celebrated in song (Ps. 135:11; 136:20). (See [449]SIHON.)

Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (Ex. 25:6; 27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke 10:34; James 5:14); and for anointing the dead (Matt. 26:12; Luke 23:56).

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have "Heliopolis" ("city of the sun") instead of On in Genesis and of Aven in Ezekiel. The "city of destruction" Isaiah speaks of (19:18, marg. "of Heres;" Heb. Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., "city of the sun") may be the name given to On, the prophecy being that the time will come when that city which was known as the "city of the sun-god" shall become the "city of destruction" of the sun-god, i.e., when idolatry shall cease, and the worship of the true God be established.

Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name given to the temple fortress (Neh. 2:8) and to the temple itself (1 Chr. 29:1). It denotes also a spacious building or a great house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an enclosure (Ezek. 25:4). Solomon's palace is described in 1 Kings 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south.

(Gr. phulakteria; i.e., "defences" or "protections"), called by modern Jews tephillin (i.e., "prayers") are mentioned only in Matt. 23:5. They consisted of strips of parchment on which were inscribed these four texts: (1.) Ex. 13:1-10; (2.) 11-16; (3.) Deut. 6:4-9; (4.) 11:18-21, and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin, to which the rabbis attached some significance. This case was fastened by certain straps to the forehead just between the eyes. The "making broad the phylacteries" refers to the enlarging of the case so as to make it conspicuous. (See [486]FRONTLETS.)

Used to support a building (Judg. 16:26, 29); as a trophy or memorial (Gen. 28:18; 35:20; Ex. 24:4; 1 Sam. 15:12, A.V., "place," more correctly "monument," or "trophy of victory," as in 2 Sam. 18:18); of fire, by which the Divine Presence was manifested (Ex. 13:2). The "plain of the pillar" in Judg. 9:6 ought to be, as in the Revised Version, the "oak of the pillar", i.e., of the monument or stone set up by Joshua (24:26).

A pond, or reservoir, for holding water (Heb. berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2 Sam. 2:13); the pool of Hebron (4:12); the upper pool at Jerusalem (2 Kings 18:17; 20:20); the pool of Samaria (1 Kings 22:38); the king's pool (Neh. 2:14); the pool of Siloah (Neh. 3:15; Eccles. 2:6); the fishpools of Heshbon (Cant. 7:4); the "lower pool," and the "old pool" (Isa. 22:9, 11).

Heb. nazid, "boiled", a dish of boiled food, as of lentils (Gen. 25:29; 2 Kings 4:38).

(1.) An Assyrian king. It has been a question whether he was identical with Tiglath-pileser III. (q.v.), or was his predecessor. The weight of evidence is certainly in favour of their identity. Pul was the throne-name he bore in Babylonia as king of Babylon, and Tiglath-pileser the throne-name he bore as king of Assyria. He was the founder of what is called the second Assyrian empire. He consolidated and organized his conquests on a large scale. He subdued Northern Syria and Hamath, and the kings of Syria rendered him homage and paid him tribute. His ambition was to found in Western Asia a kingdom which should embrace the whole civilized world, having Nineveh as its centre. Menahem, king of Israel, gave him the enormous tribute of a thousand talents of silver, "that his hand might be with him" (2 Kings 15:19; 1 Chr. 5:26). The fact that this tribute could be paid showed the wealthy condition of the little kingdom of Israel even in this age of disorder and misgovernment. Having reduced Syria, he turned his arms against Babylon, which he subdued. The Babylonian king was slain, and Babylon and other Chaldean cities were taken, and Pul assumed the title of "King of Sumer [i.e., Shinar] and Accad." He was succeeded by Shalmanezer IV.

(1.) One of the sons of Ham (Gen. 10:6).

Or Rab'bath, great. (1.) "Rabbath of the children of Ammon," the chief city of the Ammonites, among the eastern hills, some 20 miles east of the Jordan, on the southern of the two streams which united with the Jabbok. Here the bedstead of Og was preserved (Deut. 3:11), perhaps as a trophy of some victory gained by the Ammonites over the king of Bashan. After David had subdued all their allies in a great war, he sent Joab with a strong force to take their city. For two years it held out against its assailants. It was while his army was engaged in this protracted siege that David was guilty of that deed of shame which left a blot on his character and cast a gloom over the rest of his life. At length, having taken the "royal city" (or the "city of waters," 2 Sam. 12:27, i.e., the lower city on the river, as distinguished from the citadel), Joab sent for David to direct the final assault (11:1; 12:26-31). The city was given up to plunder, and the people were ruthlessly put to death, and "thus did he with all the cities of the children of Ammon." The destruction of Rabbath was the last of David's conquests. His kingdom now reached its farthest limits (2 Sam. 8:1-15; 1 Chr. 18:1-15). The capture of this city is referred to by Amos (1:14), Jeremiah (49:2, 3), and Ezekiel (21:20; 25:5).

=Rahab, a name found in the genealogy of our Lord (Matt. 1:5).

Traffic, a town in the tribe of Judah, to which David sent presents from the spoils of his enemies (1 Sam. 30:29).

Ewe, "the daughter", "the somewhat petulant, peevish, and self-willed though beautiful younger daughter" of Laban, and one of Jacob's wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob's affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob's departure from Mesopotamia, she took with her her father's teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried "in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave". Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.

Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as "the proud one."

Merciful, one of the descendants of Caleb, the son of Hezron (1 Chr. 2:44).

Shore-town, a "fenced city" of the tribe of Naphtali (Josh. 19:35). The old name of Tiberias, according to the Rabbins.

A place upon the shore, a town belonging to Dan (Josh. 19:46). It is now Tell er-Rakkeit, 6 miles north of Joppa, on the sea-shore, near the mouth of the river Aujeh, i.e., "yellow water." (See [517]KANAH.)

Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have "Aram."

(Matt. 2:18), the Greek form of Ramah. (1.) A city first mentioned in Josh. 18:25, near Gibeah of Benjamin. It was fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chr. 16:1-6). Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this city (1 Kings 15:18, 20). Isaiah (10:29) refers to it, and also Jeremiah, who was once a prisoner there among the other captives of Jerusalem when it was taken by Nebuchadnezzar (Jer. 39:8-12; 40:1). Rachel, whose tomb lies close to Bethlehem, is represented as weeping in Ramah (Jer. 31:15) for her slaughtered children. This prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief at the slaughter of the infants in Bethlehem (Matt. 2:18). It is identified with the modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north of Jerusalem. (See [518]SAMUEL.)

Heights. A Levitical city in the tribe of Issachar (1 Sam. 30:27; 1 Chr. 6:73), the same as Jarmuth (Josh. 21:29) and Remeth (q.v.), 19:21.

Tall. (1.) A Benjamite, the son of Binea (1 Chr. 8:2, 37), a descendant of Saul. (2.) Margin of 1 Chr. 20:4, 6, where "giant" is given in the text.

Healed, a Benjamite, whose son Palti was one of the twelve spies (Num. 13:9).

Fourth, one of the Midianite chiefs slain by the Israelites in the wilderness (Num. 31:8; Josh. 13:21).

Horseman, or chariot. (1.) One of Ishbosheth's "captains of bands" or leaders of predatory troops (2 Sam. 4:2).

Friendly, one who maintained true allegiance to king David (1 Kings 1:8) when Adonijah rebelled.

Embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites destroyed (Num. 31:8).

Another form of Ramah (q.v.) or Ramoth (1 Chr. 6:73; Josh. 19:21), and probably also of Jarmuth (Josh. 21:29).

Head of the stream; bridle, one of Nimrod's cities (Gen. 10:12), "between Nineveh and Calah." It has been supposed that the four cities named in this verse were afterwards combined into one under the name of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified with the mound of ruins called Karamless.

Affection, son of Zorobabel, mentioned in the genealogy of our Lord (Luke 3:27).

A rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (Acts 12:12-15).

(1.) Heb. aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated "brook," "river," "stream," but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).

A friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of "the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tamar (Gen. 38:29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress of David, and so of great David's greater Son'" (Ruth 4:18-22).

Extension, the son of the giant whom Sibbechai slew (2 Sam. 21:18); called also Sippai (1 Chr. 20:4).

(Heb. shebet = Gr. skeptron), properly a staff or rod. As a symbol of authority, the use of the sceptre originated in the idea that the ruler was as a shepherd of his people (Gen. 49:10; Num. 24:17; Ps. 45:6; Isa. 14:5). There is no example on record of a sceptre having ever been actually handled by a Jewish king.

Appointed; a substitute, the third son of Adam and Eve (Gen. 4:25; 5:3). His mother gave him this name, "for God," said she, "hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew."

A name; renown, the first mentioned of the sons of Noah (Gen. 5:32; 6:10). He was probably the eldest of Noah's sons. The words "brother of Japheth the elder" in Gen. 10:21 are more correctly rendered "the elder brother of Japheth," as in the Revised Version. Shem's name is generally mentioned first in the list of Noah's sons. He and his wife were saved in the ark (7:13). Noah foretold his preeminence over Canaan (9:23-27). He died at the age of six hundred years, having been for many years contemporary with Abraham, according to the usual chronology. The Israelitish nation sprang from him (Gen. 11:10-26; 1 Chr. 1:24-27).

A tooth, probably some conspicuous tooth-shaped rock or crag (1 Sam. 7:12), a place between which and Mizpeh Samuel set up his "Ebenezer." In the Hebrew the word has the article prefixed, "the Shen." The site is unknown.

Tumult. (1.) "The children of Sheth" (Num. 24:17); R.V., "the sons of tumult," which is probably the correct rendering, as there is no evidence that this is a proper name here.

Early used in foreign commerce by the Phoenicians (Gen. 49:13). Moses (Deut. 28:68) and Job (9:26) make reference to them, and Balaam speaks of the "ships of Chittim" (Num. 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram's sailors (1 Kings 9:26-28; 2 Chr. 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chr. 20:35-37).

Of various forms, from the mere sandal (q.v.) to the complete covering of the foot. The word so rendered (A.V.) in Deut. 33:25, min'al, "a bar," is derived from a root meaning "to bolt" or "shut fast," and hence a fastness or fortress. The verse has accordingly been rendered "iron and brass shall be thy fortress," or, as in the Revised Version, "thy bars [marg., "shoes"] shall be iron and brass."

An enclosure; a wall, a part, probably, of the Arabian desert, on the north-eastern border of Egypt, giving its name to a wilderness extending from Egypt toward Philistia (Gen. 16:7; 20:1; 25:18; Ex. 15:22). The name was probably given to it from the wall (or shur) which the Egyptians built to defend their frontier on the north-east from the desert tribes. This wall or line of fortifications extended from Pelusium to Heliopolis.

Of the Egyptians resembled that in modern use. The ears of corn were cut with it near the top of the straw. There was also a sickle used for warlike purposes, more correctly, however, called a pruning-hook (Deut. 16:9; Jer. 50:16, marg., "scythe;" Joel 3:13; Mark 4:29).

Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.

(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.

Heb. Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Gen. 12:9; 13:1, 3; 46:1-6). "The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west." In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all rendered "south." (1) "Set thy face toward the south" (Teman, the region on the right, 1 Sam. 33:24); (2) "Drop thy word toward the south" (Negeb, the region of dryness, Josh. 15:4); (3) "Prophesy against the forest of the south field" (Darom, the region of brightness, Deut. 33:23). In Job 37:9 the word "south" is literally "chamber," used here in the sense of treasury (comp. 38:22; Ps. 135:7). This verse is rendered in the Revised Version "out of the chamber of the south."

(Heb. nerd), a much-valued perfume (Cant. 1:12; 4:13, 14). It was "very precious", i.e., very costly (Mark 14:3; John 12:3, 5). It is the root of an Indian plant, the Nardostachys jatamansi, of the family of Valeriance, growing on the Himalaya mountains. It is distinguished by its having many hairy spikes shooting out from one root. It is called by the Arabs sunbul Hindi, "the Indian spike." In the New Testament this word is the rendering of the Greek nardos pistike. The margin of the Revised Version in these passages has "pistic nard," pistic being perhaps a local name. Some take it to mean genuine, and others liquid. The most probable opinion is that the word pistike designates the nard as genuine or faithfully prepared.

(Heb. ain, "the bright open source, the eye of the landscape"). To be carefully distinguished from "well" (q.v.). "Springs" mentioned in Josh. 10:40 (Heb. ashdoth) should rather be "declivities" or "slopes" (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.

The eleven stars (Gen. 37:9); the seven (Amos 5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose (Matt. 2:2-10); stars worshipped (Deut. 4:19; 2 Kings 17:16; 21:3; Jer. 19:13); spoken of symbolically (Num. 24:17; Rev. 1:16, 20; 12:1). (See [608]ASTROLOGERS.)

The "bow of steel" in (A.V.) 2 Sam. 22:35; Job 20:24; Ps. 18:34 is in the Revised Version "bow of brass" (Heb. kesheth-nehushah). In Jer. 15:12 the same word is used, and is also rendered in the Revised Version "brass." But more correctly it is copper (q.v.), as brass in the ordinary sense of the word (an alloy of copper and zinc) was not known to the ancients.

Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In Dan. 2:45 it refers also to the Messiah. He is there described as "cut out of the mountain." (See [611]ROCK.)

Used in brick-making (Ex. 5:7-18). Used figuratively in Job 41:27; Isa. 11:7; 25:10; 65:25.

The street called "Straight" at Damascus (Acts 9:11) is "a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city." In Oriental towns streets are usually narrow and irregular and filthy (Ps. 18:42; Isa. 10:6). "It is remarkable," says Porter, "that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their straight streets' running through the centre of the city, and lined with stately rows of columns. The most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.", Through Samaria, etc.

The immediate vicinity of a city or town (Num. 35:3, 7; Ezek. 45:2). In 2 Kings 23:11 the Hebrew word there used (parvarim) occurs nowhere else. The Revised Version renders it "precincts." The singular form of this Hebrew word (parvar) is supposed by some to be the same as Parbar (q.v.), which occurs twice in 1 Chr. 26:18.

(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26, 27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).

(Deut. 1:1, R.V.; marg., "some ancient versions have the Red Sea," as in the A.V.). Some identify it with Suphah (Num. 21:14, marg., A.V.) as probably the name of a place. Others identify it with es-Sufah = Maaleh-acrabbim (Josh. 15:3), and others again with Zuph (1 Sam. 9:5). It is most probable, however, that, in accordance with the ancient versions, this word is to be regarded as simply an abbreviation of Yam-suph, i.e., the "Red Sea."

Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).

Famous, a town in the tribe of Ephraim (Judg. 7:22), to the south of Bethshean, near the Jordan.

(Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed in the middle of this skin. (See [616]ABRAHAM'S BOSOM; [617]BANQUET; [618]MEALS.)

A height. (1.) Now Jebel et-Tur, a cone-like prominent mountain, 11 miles west of the Sea of Galilee. It is about 1,843 feet high. The view from the summit of it is said to be singularly extensive and grand. This is alluded to in Ps. 89:12; Jer. 46:18. It was here that Barak encamped before the battle with Sisera (q.v.) Judg. 4:6-14. There is an old tradition, which, however, is unfounded, that it was the scene of the transfiguration of our Lord. (See [619]HERMON.) "The prominence and isolation of Tabor, standing, as it does, on the border-land between the northern and southern tribes, between the mountains and the central plain, made it a place of note in all ages, and evidently led the psalmist to associate it with Hermon, the one emblematic of the south, the other of the north." There are some who still hold that this was the scene of the transfiguration (q.v.).

Abounding in furrows. (1.) One of the Anakim of Hebron, who were slain by the men of Judah under Caleb (Num. 13:22; Josh. 15:14; Judg. 1:10).

Oppressed. (1.) A Levite porter (1 Chr. 9:17; Neh. 11:19).

Palm. (1.) A place mentioned by Ezekiel (47:19; 48:28), on the southeastern border of Palestine. Some suppose this was "Tadmor" (q.v.).

Stopping; station, an encampment of the Hebrews in the wilderness (Num. 33:27, 28).

The chief city of Cilicia. It was distinguished for its wealth and for its schools of learning, in which it rivalled, nay, excelled even Athens and Alexandria, and hence was spoken of as "no mean city." It was the native place of the Apostle Paul (Acts 21:39). It stood on the banks of the river Cydnus, about 12 miles north of the Mediterranean. It is said to have been founded by Sardanapalus, king of Assyria. It is now a filthy, ruinous Turkish town, called Tersous. (See [622]PAUL.)

South; desert, one of the sons of Ishmael, and father of a tribe so called (Gen. 25:15; 1 Chr. 1:30; Job 6:19; Isa. 21:14; Jer. 25:23) which settled at a place to which he gave his name, some 250 miles south-east of Edom, on the route between Damascus and Mecca, in the northern part of the Arabian peninsula, toward the Syrian desert; the modern Teyma'.

Id. (1.) A grandson of Esau, one of the "dukes of Edom" (Gen. 36:11, 15, 42).

The wanderer; loiterer, for some unknown reason emigrated with his family from his native mountains in the north to the plains of Mesopotamia. He had three sons, Haran, Nahor, and Abraham, and one daughter, Sarah. He settled in "Ur of the Chaldees," where his son Haran died, leaving behind him his son Lot. Nahor settled at Haran, a place on the way to Ur. Terah afterwards migrated with Abraham (probably his youngest son) and Lot (his grandson), together with their families, from Ur, intending to go with them to Canaan; but he tarried at Haran, where he spent the remainder of his days, and died at the age of two hundred and five years (Gen. 11:24-32; Josh. 24:2). What a wonderful part the descendants of this Chaldean shepherd have played in the history of the world!

Only mentioned in Acts 19:29, 31. The ruins of this theatre at Ephesus still exist, and they show that it was a magnificent structure, capable of accommodating some 56,700 persons. It was the largest structure of the kind that ever existed. Theatres, as places of amusement, were unknown to the Jews.

Thanksgiving, referred to by Gamaliel in his speech before the council at Jerusalem (Acts 5:36). He headed an insurrection against the Roman authority. Beyond this nothing is known of him.

Twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.

Perfection (LXX., "truth;" Vulg., "veritas"), Ex. 28:30; Deut. 33:8; Judg. 1:1; 20:18; 1 Sam. 14:3, 18; 23:9; 2 Sam. 21:1. What the "Urim and Thummim" were cannot be determined with any certainty. All we certainly know is that they were a certain divinely-given means by which God imparted, through the high priest, direction and counsel to Israel when these were needed. The method by which this was done can be only a matter of mere conjecture. They were apparently material objects, quite distinct from the breastplate, but something added to it after all the stones had been set in it, something in addition to the breastplate and its jewels. They may have been, as some suppose, two small images, like the teraphim (comp. Judg. 17:5; 18:14, 17, 20; Hos. 3:4), which were kept in the bag of the breastplate, by which, in some unknown way, the high priest could give forth his divinely imparted decision when consulted. They were probably lost at the destruction of the temple by Nebuchadnezzar. They were never seen after the return from captivity.

(in the LXX. called "Thorgal"), styled the "king of nations" (Gen. 14:1-9). Mentioned as Tudkhula on Arioch's brick (see facing page 139). Goyyim, translated "nations," is the country called Gutium, east of Tigris and north of Elam.

A portion. (1.) A town of Judah (Josh. 15:10). The Philistines took possession of it in the days of Ahaz (2 Chr. 28:18). It was about 20 miles west of Jerusalem. It has been identified with Timnatha of Dan (Josh. 19:43), and also with Timnath (Judg. 14:1, 5).

Gen. 38:12, 14. (1.) Heb. Timnathah, which is appropriately rendered in the Revised Version, Timnah, a town in Judah.

Honouring, one of the seven deacons at Jerusalem (Acts 6:5). Nothing further is known of him.

Passing over; ford, one of the boundaries of Solomon's dominions (1 Kings 4:24), probably "Thapsacus, a great and wealthy town on the western bank of the Euphrates," about 100 miles north-east of Tadmor. All the land traffic between the east and the west passed through it. Menahem undertook an expedition against this city, and "smote Tiphsah and all that were therein" (2 Kings 15:16). This expedition implied a march of some 300 miles from Tirzah if by way of Tadmor, and about 400 if by way of Aleppo; and its success showed the strength of the Israelite kingdom, for it was practically a defiance to Assyria. Conder, however, identifies this place with Khurbet Tafsah, some 6 miles west of Shechem.

Honourable, was with Paul and Barnabas at Antioch, and accompanied them to the council at Jerusalem (Gal. 2:1-3; Acts 15:2), although his name nowhere occurs in the Acts of the Apostles. He appears to have been a Gentile, and to have been chiefly engaged in ministering to Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his case the cause of gospel liberty was at stake. We find him, at a later period, with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). He rejoined the apostle when he was in Macedonia, and cheered him with the tidings he brought from Corinth (7:6-15). After this his name is not mentioned till after Paul's first imprisonment, when we find him engaged in the organization of the church in Crete, where the apostle had left him for this purpose (Titus 1:5). The last notice of him is in 2 Tim. 4:10, where we find him with Paul at Rome during his second imprisonment. From Rome he was sent into Dalmatia, no doubt on some important missionary errand. We have no record of his death. He is not mentioned in the Acts.

Measured, a town of Simeon (1 Chr. 4:32).

One of Samuel's ancestors (1 Sam. 1:1).

A king of Hamath, who sent "Joram his son unto King David to salute him," when he "heard that David had smitten all the host of Hadadezer" (2 Sam. 8:9, 10). Called Tou (1 Chr. 18:9, 10).

A scarlet worm. (1.) Eldest son of Issachar (Gen. 46:13).

Productive, a town of Simeon, in the south of Judah (1 Chr. 4:29).

One of the particulars regarding which retaliatory punishment was to be inflicted (Ex. 21:24; Lev. 24:20; Deut. 19:21). "Gnashing of teeth" =rage, despair (Matt. 8:12; Acts 7:54); "cleanness of teeth" =famine (Amos 4:6); "children's teeth set on edge" =children suffering for the sins of their fathers (Ezek. 18:2).

Lime, a place in the wilderness of Sinai (Deut. 1:1), now identified with Tafyleh or Tufileh, on the west side of the Edomitish mountains.

=Topheth, from Heb. toph "a drum," because the cries of children here sacrificed by the priests of Moloch were drowned by the noise of such an instrument; or from taph or toph, meaning "to burn," and hence a place of burning, the name of a particular part in the valley of Hinnom. "Fire being the most destructive of all elements, is chosen by the sacred writers to symbolize the agency by which God punishes or destroys the wicked. We are not to assume from prophetical figures that material fire is the precise agent to be used. It was not the agency employed in the destruction of Sennacherib, mentioned in Isa. 30:33...Tophet properly begins where the Vale of Hinnom bends round to the east, having the cliffs of Zion on the north, and the Hill of Evil Counsel on the south. It terminates at Beer Ayub, where it joins the Valley of Jehoshaphat. The cliffs on the southern side especially abound in ancient tombs. Here the dead carcasses of beasts and every offal and abomination were cast, and left to be either devoured by that worm that never died or consumed by that fire that was never quenched." Thus Tophet came to represent the place of punishment. (See [638]HINNOM.)

Were of a great variety of forms, and were made of divers materials. Some were made of silver (Num. 10:2), and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams' horns (Josh. 6:8). They were blown at special festivals, and to herald the arrival of special seasons (Lev. 23:24; 25:9; 1 Chr. 15:24; 2 Chr. 29:27; Ps. 81:3; 98:6).

(1.) The fifth son of Japheth (Gen. 10:2).

A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. "Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)" (Driver's Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11; 1 Kings 5:1; 2 Chr. 2:3).

Heb. hometz, Gr. oxos, Fr. vin aigre; i.e., "sour wine." The Hebrew word is rendered vinegar in Ps. 69:21, a prophecy fulfilled in the history of the crucifixion (Matt. 27:34). This was the common sour wine (posea) daily made use of by the Roman soldiers. They gave it to Christ, not in derision, but from compassion, to assuage his thirst. Prov. 10:26 shows that there was also a stronger vinegar, which was not fit for drinking. The comparison, "vinegar upon nitre," probably means "vinegar upon soda" (as in the marg. of the R.V.), which then effervesces.

(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14, 24; 24:1), Jeruel and Tekoa (2 Chr. 20:16, 20), Kadesh (Ps. 29:8).

Properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (2 Kings 1:2; Acts 20:9). The spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall (Josh. 2:15; 2 Cor. 11:33). The clouds are metaphorically called the "windows of heaven" (Gen. 7:11; Mal. 3:10). The word thus rendered in Isa. 54:12 ought rather to be rendered "battlements" (LXX., "bulwarks;" R.V., "pinnacles"), or as Gesenius renders it, "notched battlements, i.e., suns or rays of the sun"= having a radiated appearance like the sun.

Found only in 1 Kings 10:28, 2 Chr. 1:16. The Heb. word mikveh, i.e., "a stringing together," so rendered, rather signifies a host, or company, or a string of horses. The Authorized Version has: "And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price;" but the Revised Version correctly renders: "And the horses which Solomon had were brought out of Egypt; the king's merchants received them in droves, each drove at a price."

A low palm-tree, the south-eastern corner of the desert et-Tih, the wilderness of Paran, between the Gulf of Akabah and the head of the Wady Guraiyeh (Num. 13:21). To be distinguished from the wilderness of Sin (q.v.).

Flowing. (1.) A son of Jehaleleel (1 Chr. 4:16).

Honeycomb, a Kohathite Levite, ancestor of Elkanah and Samuel (1 Sam. 1:1); called also Zophai (1 Chr. 6:26).

Rock. (1.) One of the five Midianite kings whom the Israelites defeated and put to death (Num. 31:8).