聖經詞語辭典

Authorized Version 中三次用來翻譯三個不同希伯來詞，指凝乳或凝結的牛奶。

希伯來文 lebonah、希臘文 libanos，意為「白」；是從阿拉伯輸入的芳香樹脂，為聖所香料和素祭所用。

希伯來人並不使用嚴格意義上的乾草，而是用稻草替代。

腓尼基人的月神，代表自然中的被動原理，是他們主要的女神，常與男神巴力相連。

修訂本中複數作 Asherim，用來取代 Authorized Version 的「樹叢」；它是迦南女神亞斯她錄的名稱，與亞述女神伊施塔爾相關。

指供祭司使用的庫房或倉房。

原是大祭司所穿的聖服，後來普通祭司也穿；胸牌以及烏陵和土明附在其上。

原不在希伯來文、七十士譯本和武加大譯本中，是欽定本與修訂本在約書亞記22:34所加的壇名。

儲存穀物的倉庫，通常在地下，有時也建在地上。

新約中本義為倉房，進而指私下退隱、隱密所在之處。

但以理書3:21中的貼身衣或內穿衣物。

撒上 20:40 中的用語，希伯來語 keli 意為「器具」，此處統指箭、矛等投射武器。

可指大祭司冠前的金牌、王冠，以及榮耀、權柄、勝利和生命賞賜的象徵。

用來翻譯多個希伯來詞，可指祭司所戴的頭巾，也可指女子的頭飾或冠冕。

可指矛或刀劍閃亮的尖端、短劍的刃、肩胛骨，以及穀物的苗。

農夫用來驅趕牛的工具；珊迦曾用趕牛棍殺死六百非利士人。

猶太人所知的技藝，婦女在預備大祭司聖服時尤其展現了這方面的巧藝。

新約中指釘十字架的刑具，並因基督受死而用來指基督的釘十字架，也可指嚴重苦難或試煉。

進入新約希臘語而未翻譯的希伯來詞，意為奉獻給神的禮物或供物。

放在馬口中用來約束牠們的馬嚼子，通常以青銅或鐵製成，有時也用金銀製作。

用未抹灰泥的石頭砌成，用來保護園子、葡萄園、羊圈等的牆。

在創世記指亞當和夏娃用無花果葉編成的遮蔽物；在使徒行傳指工匠和僕人束在腰間的半腰帶。

較普通監獄更嚴酷的刑罰場所，通常是深牢房或蓄水坑一類的地方。

指城邑、王宮、聖殿、墳墓等的門及其材料，也涉及城門口的審判和「陰間的門」等象徵表達。

基列地盛產香料和芳香樹脂，這種珍貴香膏被視為具有藥效。

只見於摩 5:26，可能指土星；七十士譯本作 Rhephan，後在司提反引用中成為 Remphan。

城牆上的塔樓或棱堡，由烏西雅王引入；Authorized Version 中有五個希伯來詞如此翻譯。

指東方旅人有時遭遇的沙塵暴；把塵土撒在頭上是哀悼的記號，也有多種象徵用法。

古代希伯來人的墳墓多在城外田野，通常是天然或鑿於岩石中的洞穴，並以石頭封閉。

寬而長、下垂至腳踝、無袖的上衣；大祭司、君王、尊貴者和婦女都曾穿著。

但以理書3:21中的衣物，本義為披風或外袍。

供公眾使用的高築道路；在巴勒斯坦原本沒有，因而成為描寫被擄者歸回和彌賽亞來臨的有力表象。

譯自意為「蘆葦」或「杖」的希伯來詞，後指天平橫桿；也是公義與公平交易的象徵。

用木板覆蓋房屋內部屋頂和牆壁；有時以灰泥、金、銀、寶石和象牙裝飾。

由酒組成，澆在祭壇周圍；與素祭同獻，並在每日、安息日和節期獻上。

環繞房屋平頂的矮牆或欄杆，律法特別要求建造；也可指城牆上的胸牆。

希伯來語 hemah，可指凝乳，或熱牛奶、奶油表面形成的半流質奶油。

東方住宅上層的備用房間。

東方房屋中的一間房，通常在上端或側邊設稍高平台並鋪上褥子；也有較私密的獨立寢室。

非利士人放在約櫃旁的小箱，用來盛他們作贖愆祭獻上的金老鼠和金痔瘡像。

建築常用磚，也有時用石；東方房屋多為圍繞庭院的四方形結構，並有平頂屋頂和樓房。

大衛藏身之處所用的名稱，意為堡壘或要塞。

在巴比倫製作、色彩華美的袍服，因此價值很高。

可指覆蓋會幕的幔子、分隔至聖所與聖所的聖幔，也可比喻神展開諸天如幔子。

夜間休息、病中躺臥或作休憩長榻之用；聖經中提到多種床和臥具形式。

見於申 3:11，其他地方譯作「榻」或「床」；在若干經文中指長榻。

耶戶拆毀巴力廟後，把那地方改作承受污物和糞便的卑賤用途。

聖經中可指露臺、突出部、台緣，也可指椽子、壁板或格狀天花等建築構件。

古代弓同時用於戰爭和狩獵，也是勝利的象徵，並可象徵虛假與詭詐。

作為刑罰時，是加在罪犯屍體上的羞辱記號；也可指會幕的簾幕和帷幔。

戰爭中取得的俘虜、牲畜或貴重物品；律法規定了其分配方式。

作戰所用的弓；大衛命令少年人學習其用法，或更確切地說，學習「弓歌」。

大槌或沉重的戰棍；在耶 51:20 中比喻神用來毀滅巴比倫的工具古列。

主要用於戰爭的車，也偶爾用於和平用途，並可比喻軍旅或神迅速施行作為的能力。

書念婦人為先知以利沙預備的牆上樓房，也可指客房、內室，並用作禱告與親近神的比喻。

人的行動象徵，也可表示權能、清白、忠誠、事奉、恩寵或刑罰等。

欽定本中只出現一次，原詞本義為「擦汗布」。

一種女子裝飾物，可能類似現代手提小包；希伯來語 harit 本義為袋、匣或錢囊。

用來翻譯多個希伯來詞，可指腳鐲、扣環、鏈狀手鐲或繫印的裝飾繩，男女都可佩戴。

只見於以西結書的建築術語；沒有確切證據表明以色列人在建築中使用拱門。

譯自意為「掃除者」的希伯來詞，只在賽 14:23 中用於描寫巴比倫被徹底掃除。

果樹嫁接的過程，羅馬書11:17-24以此說明真信徒與真教會的聯合。

用來把穀物迎風揚起，使穀粒與碎稈和糠秕分開的簸揚工具。

不是用磨壓碎橄欖，而是在臼中搗橄欖所得的油，被認為是最好的油。

譯自若干希伯來文表達，指從城牆發射石塊、箭矢的裝置，以及撞破城牆的攻城槌等。

由懸掛在架上的長木樑構成的軍事器械，用來撞破城牆，前端作公羊頭形。

用於砍伐樹木和修整建築木材的工具；Authorized Version 中用來翻譯數個希伯來詞。

挪亞方舟用歌斐木造成並塗上瀝青，長三百肘、寬五十肘、高三十肘，是一座三層、側有門、頂有窗的長方形漂浮房屋。

用作軍旗或信號的旗幟、標記，對應三個希伯來詞：oth、nes、degel。

指支派行軍和發信號所用的各類旗幟與軍旗，也象徵神對祂百姓的同在、保護與幫助。

用來測量時間，聖經中只提到一次，由亞哈斯設立。

聖經中此詞含義廣泛，譯自希伯來語 sepher，本義為「書寫物」，後指「卷」或「書卷」。

可供更換的衣服，被看作富人的財寶之一。

可指酒杯，也象徵救恩、安慰、祝福、人生分定、誘惑、神的忿怒和死亡。

可指洗衣用的盆或槽，也可指飲器、調酒的碗，或獻祭用的盆。

用來翻譯多個希伯來詞，可指保護睡者頭部的被覆、枕頭，或頭旁的位置。

指匕首等器物的手柄。

運送死人遺體到墳墓去的架子。

柱子的裝飾性頂部或柱冠；三個希伯來詞被如此翻譯。

設在窗前的透空格柵，讓涼風進入。

希伯來文 helbenah，是聖香的一種材料，可能是來自格蓬香脂植物的膠脂。

盛放麵粉的器皿；同一詞也譯作盛水用的「水罐」。

Authorized Version 中用來翻譯多個希伯來詞，可指織布機橫木、橫梁、椽子、建築飾條或厚木板。

用樹枝搭成的小屋；雅各曾住在這樣的棚中，住棚節也搭棚以記念以色列人在曠野居住。

可指葡萄園或瓜田守望者的臨時棚，也可能指牧人所挖的坑或水井。

創 50:26 中與約瑟安葬相關，指盛放木乃伊的棺箱。

休息或安歇用的座榻或臥榻。

由幾個希伯來詞表達，可指代表亞斯他錄的亞舍拉木像、檉柳樹，或與宗教崇拜有關的樹林。

指哈腓拉地的一種產物，嗎哪的顏色也被比作它；可能是一種類似香脂的芳香樹脂。

最精純的石英，屬燧石類；古人以為它是長久凝固而成的純水。

汲水用的器皿，也可能比喻眾多後裔。

指水流通道或渠道；希西家所建的上池水道把基訓谷的水引到大衛城西邊。

希伯來文 tsinnor，指水流經的通道；另有一詞指給牲畜飲水的槽。

可指海或河的河床，也可指鎖骨。

雅歌中的用語，應簡單譯作「池」；希實本附近的蓄水池大概養有魚。

希伯來文 ain，即水的「眼」，指活水的天然源頭；巴勒斯坦是溪流、泉源與深水豐富之地。

可指坑中或街上的淤泥、與唾沫混合的土、陶匠的泥，也可用於封印和灰泥。

用於渡河的一種船，猶大人曾為王預備使用。

熔煉過程中從銀中分離出的雜質，也可指未熔煉前的低劣金屬本身。

希伯來文 borith mekabbeshim，意為「踏布者的鹼」；漂布者工作時使用硝石和皂鹼。

礦物性柏油；方舟曾用它塗抹。

可指燒剩的木棍末端、燈或火炬，也可指燃燒的箭。

由幾個希伯來詞表達，可指王冬宮中盛火的便攜火盆等。

聖殿事奉所用的器皿，用來搬運焚香的炭火，也可在修剪燈盞時盛載剪下的燈芯灰。

整隻焚燒的紅母牛之灰灑在不潔者身上時，使他們在禮儀上得潔淨。

希伯來人是否知道礦煤並不確定；常用燃料是乾畜糞和木炭，炭也有多種比喻用法。

希伯來語 shekar，指由穀物、蜂蜜或棗子釀製的致醉飲料，其使用被禁止。

立在山頂作旗幟或信號的杆，用來召集百姓為重大國家目的聚集；同一詞也譯作「桅杆」。

熔煉金屬的坩堝或熔化用器皿。

幾乎各種可燃物都可作燃料，包括枯乾草莖、荊棘和動物糞便等。

希伯來語 ner，可指各種燈、燈盞或火把，並比喻良心、基督徒榜樣和興盛。

摩西奉命照所示樣式為會幕製作的純金燈臺，有七枝，象徵神的百姓作世上的光。

四十年曠野漂流之地的平原和谷地多有此石；常用作堅定、剛強的比喻。

由多個希伯來文和希臘文詞表達，可指大火爐、冶煉爐、精煉爐、坩堝和烤餅爐等。

只見於耶 37:16，指通道或房間旁的拱形地窖或凹室，用來更嚴密地拘禁囚犯。

農具的一種，在別處稱為犁頭，是犁的前端部件。

新約中與盛放極貴重哪噠香膏的器皿相關，是一種類似大理石但質地較軟的石材。

只在啟 21:19 中提到，是新耶路撒冷根基中的寶石之一。

可指君王的冠或頭巾；新約中特別區分王權標誌的王冠與私人榮譽的冠冕。

埃及人很早就知道的材料，用於製作瓶、花瓶等實用和裝飾性物品。

希伯來語 ramoth 意為「高處」或貴重之物；拉比認為是用作裝飾的紅珊瑚。

以西結書中的 hashmal，七十士譯本作 elektron，指銀與金混合的金屬。

希伯來人的民族樂器，由猶八發明，用於歡樂歌曲和讚美神的伴奏。

大祭司胸牌上的寶石，位於第三排第二顆。

可指盛水或油的小瓶、杯，也可按文脈指瓶、罐、盤或淺金屬碟。

盛放油或香膏的器皿，形狀如小瓶或瓶子。

以西結描述的推羅船隻甲板，鋪有黃楊木。

羊群或牲畜的圈欄。

用皮革製成的容器，可盛酒、奶、水或烈酒。

可指洗濯用器皿、聖殿中有蓋的盤或罐、灑物用的器皿，以及盛祭牲之血的器具。

吃飯用的器皿；猶大與主同蘸一盤，顯示親密交往。

指碗或深盤；用於會幕事奉的銀器，也可指盛施洗約翰頭顱的盤。

可指多種盾牌，從手持小盾到保護全身的大盾，也有一處 Authorized Version 誤譯為盾牌而修訂本改作矛。

盾牌上突出的部分；希伯來詞可指任何凸起或拱起之物。

希伯來文 ain 意為「流出的」，可用於泉源、顏色、臉面等，也常用於多種比喻表達。

死海沿岸大量存在的可燃礦物質；聖經中常比喻毀滅或刑罰。

指會幕金燈臺燈盞的座，也可指杯、酒壺、油槽或奠祭用器皿。

以色列人在埃及主要勞役之一就是製磚；磚通常曬乾，有時也在窯中燒成。

指磨碎成小粒，也可比喻欺壓窮人；手磨很早就在希伯來人中使用。

用泥土或未經鑿琢的石頭築成、其上獻祭的結構。

指為求恩惠的贈禮、感謝祭物、聘禮、賄賂、白白給予之物等，在東方生活中用途廣泛。

涉及幾個希伯來文和希臘文詞，指儲存穀物或物品的倉庫、庫房。

可指野獸的洞穴、有毒爬蟲的洞、隱密藏身處或賊窩。

但以理書3章中在金像前奏響的樂器，並非猶太樂器，最可能是一種風笛。

一種樂器，可能由多根管子組成，見於但以理書3章。

Authorized Version 中有五個不同希伯來詞譯作此詞，指盛放餅、葡萄、初熟果子、無花果等各種籃筐。

起初用蘆葦製成，後來用木頭製成並以鐵作箭頭；有時也比喻閃電。

指收納修理聖殿奉獻款的箱，也可指棺材或寶箱。

指捕鳥後放置鳥的柳條籃；在啟 18:2 中則譯自意為監牢或拘禁處的希臘語。

可作肥料，也與祭物在營外焚燒有關；在敘利亞等地也曾作為柴薪的替代燃料。

坐在其上，是最深沉沮喪的記號。

簸穀後剩下的糠秕，通常被焚燒，也常比喻惡人的無果與無力。

大祭司胸牌第一行的寶石之一；在陽光下如燃燒的炭般發出深紅光，因此得名。

希伯來語 pelek，意為「圓」，是用旋轉方式捻線的工具。

大祭司胸牌和新耶路撒冷根基中所列的寶石之一，是由淡藍至深紫藍色不等的結晶石英。

穀物磨成粉後每日使用，也用於獻祭；窮人可把細麵作為贖罪祭獻上。

祭司所穿的細麻內褲，從腰間直到膝蓋稍上方。

希伯來文 ets，意為「樹」，可指柱子或絞架；有些經文譯作「樹」。

希伯來文 nophek，意為「發光的石頭」，是大祭司胸牌上的寶石，可能指紅玉一類寶石。

Authorized Version 用來翻譯希伯來語 tarshish 的寶石，曾列在大祭司胸牌上。

意為「金色韭蔥」，是一種呈韭蔥汁色、即綠中帶金色的寶石。

指陷阱、套索或捕鳥之網，由幾個希伯來文詞表達。

本義可用於固定帳幕、套牲口拉車、捆綁囚犯和丈量土地；也有死亡、罪、聯合和引誘等比喻用法。

讓羊群一同休息的圍欄空間。

指羊的毛，無論已剪下或仍附在皮上；基甸的羊毛神蹟尤其著名。

可指帶尖齒的打穀器，也可指打碎田中土塊的農具。

常以比喻意義使用；「揭開耳朵」表示尊敬，「耳朵發沉」則表示不留心和不順服。

本義為戴在耳上的環，是男女都使用的飾物；創世記24:47中則指鼻環。

會幕分成的兩部分之一，由金燈臺照明，內有陳設餅桌和金香壇。

此名源自希臘語 Biblia，意為「書卷」；聖經是由舊約三十九卷與新約二十七卷組成的聖書合集。

新郎在迎娶新娘前給新娘父親的婚姻禮物，也就是為妻子所付的價銀。

祭司在獻祭事奉中用來取肉的多齒叉鉤。

一方面指保護胸部的古代甲冑部件，另一方面指大祭司胸前所佩戴的飾物。

希伯來文 heleb，指牲畜最肥美的部分或最好的部分；祭物的脂油要焚燒獻上。

指士兵、婦女、先知、祭司和官員等所束的各類腰帶，也象徵力量與權柄。

與寶座相連；聖經象徵性地稱約櫃和大地為神的腳凳。

希伯來語 yothereth，指覆蓋肝上部的膜；何 13:8 中則指心包或心臟周圍部分。

自發的禮物或甘心獻上的祭，與因許願或為贖罪而獻的祭相對。

會幕第二部分、即內部空間，完全黑暗；惟有大祭司一年一次可進入，其中只安放約櫃。

異教祭祀中用來裝飾祭牲、祭壇、祭司和侍從的羊毛、枝葉與花朵編成的環飾。

由幾個希伯來文和希臘文詞表達，可指苦膽汁、毒、苦毒植物，以及十字架上遞給主的「調了苦膽的酒」。

羅馬人為戲弄我們的主而給祂戴上的冠冕，可能由耶路撒冷周圍常見的 nabk 荊棘枝編成。

希伯來文 ashishah，本義為「壓成的葡萄乾餅」；欽定本的「酒壺」應譯作「葡萄乾餅」。

譯自希伯來語 bor，指承接並儲存引入之水的池，與水在當地湧出的泉井不同。

常與紫色一同提到，是大祭司服飾和會幕聖用織物所用的顏色。

希伯來文 beytsah，意為「白色」；聖經提到被遺棄的蛋、鳥蛋、鴕鳥蛋和毒蛇的蛋等。

Authorized Version 中用來翻譯多個詞，可指貴重物、財富、擄物、牲口馱載的重物、器具或行李。

從材料、顏色和形制說明希伯來人的衣著，並概述男女服飾與衣服相關習俗。

說明舊約時代男女服飾、衣物種類，以及職分與身分所對應的穿著。

衣服邊緣的繸子；猶太人因民數記15:38、39的規定而十分重視。

指多種用來盛裝或攜帶銀子、法碼、錢財、食物等物品的袋或囊。

像襯衣一樣貼身穿的長衣，有時整件無縫織成，也有時是彩衣。

可用來製作號角和器皿，也指壇角；並比喻力量、權柄、榮耀和王權。

可指房屋或街道的角，也可指地區、田角、全地，並引申為房角石和基督的象徵。

希伯來語 shophar，與聲音清亮有關，通常譯作號角；也可指彎曲的角或搖動的樂器。

出 30:35 中指調和香料，相關希伯來詞源自調配油和香料的字根。

只見於撒母耳記上17:6，是從腳到膝的防禦性甲具。

牛等牲畜分開的蹄；「分蹄」是分辨潔淨與不潔淨動物的標準之一。

有輪、通常由牛拉的運載工具；曾用來搬運約櫃和聖器，也可指戰車。

英文聖經用此詞指軍事裝備，包括攻擊性武器和防禦性裝備。

Authorized Version 中用來翻譯三個希伯來詞，可指馬嚼、籠頭或韁繩，也可比喻神的約束。

一種弦樂器，見於詩篇8、81、84篇的標題。

指連接會幕院子柱頂、並用來懸掛帷幔的橫桿；另處也可指量繩。

天然或人工的高處，用以獻祭或獻禮敬拜；以色列人受命拆毀迦南人的邱壇。

沉在器皿底部的酒滓。

聖經中由六個希伯來詞表達的貴金屬，自最早時代即為人所知，主要用於飾物。

可能指堅硬的剛玉或某種硬鋼，是抵擋真理仇敵時堅定不移的象徵。

陷入偶像崇拜的以色列人在西奈山所鑄的牛犢像，後按摩西的命令被毀。

聖經最早提到的鈴，是繫在大祭司以弗得袍邊的小金鈴。

由兩片凸起的銅片組成、兩手各持一片相擊發聲的樂器。

由幾個希伯來詞表達，可指制伏牲畜的鼻環、魚鉤、掛幔子的鉤、肉鉤和修枝鉤等。

聖經中譯作 brass 的詞嚴格說是銅，而不是後世銅鋅合金的黃銅；它用於鎖鏈、軍裝、樂器和錢幣。

譯自希伯來語 nehosheth，Authorized Version 常誤作「黃銅」或有時作「鋼」；銅在巴勒斯坦很豐富。

置於大燔祭壇底部的銅網。

只在奴僕自願終身服事、以刺穿耳朵為記號的習俗中提到。

由幾個希伯來詞表達，指金匠、石匠、工匠使用的錘，也有比喻用法。

民 8:4 中可指旋作或圓成的金工；不同譯本也作「純金」、「錘成的金工」或「薄金片」。

被擄以前猶太人沒有正式鑄印的錢幣，而是稱量未鑄造的銀舍客勒或他連得使用。

羅馬船隻常帶有多個錨；來 6:19 以此比喻人在試煉或疑惑中得以堅立的盼望。

希伯來文 marhesheth，意為「煮沸的器皿」，是煮肉用的鍋。

譯自意為「閃亮」的希伯來詞，指鱗甲、胸甲或鎖子甲。

古英語中指胸甲的詞；約伯記中指甲衣，出埃及記中指環繞頸部和胸部的軍用衣服。

一個已廢用的英語詞，指輕裝兵或 brigands 所穿的鱗甲或鎖子甲；修訂本譯作「鎖子甲」。

可作職分標誌、裝飾品，也可作捆綁囚犯的鎖鏈。

譯自意為「被敲打的」希伯來詞，只見於賽 41:7。

可指大祭司胸牌上的寶石，也可指耶 17:1 所說用以刻劃的堅硬寶石。

門靠上下承座中的木樞轉動，以鎖或閂固定；也有「盼望之門」、「敞開的門」等比喻用法。

猶太人受命把神的名寫在門柱上，後來形成把申命記經文放入小筒固定在門柱上的習俗。

門旋轉所依靠的軸；東方的門多在樞軸上轉動，而非使用現代意義的鉸鏈。

指用來閂門的橫木或金屬條，也可比喻海中的岩石、海岸、堅固防禦和強大阻礙。

希臘文 aule，指大祭司家中的露天院落或四方庭院，也可指羊圈或總督府。

由多個希伯來詞表達，指石、木、金屬的琢鑿和雕刻，寶石陰刻，以及雕刻工具等。

指偶像崇拜者的家庭神；各民族、城市和家庭都有自己的神或守護神。

譯自意為「遮蓋」的希伯來詞，可象徵神的同在、短暫之物，也可指引導以色列人的雲柱。

在巴勒斯坦是植物生命不可缺少的水分來源，也象徵豐饒、眾多、弟兄相愛和豐盛屬靈福分。

伯 30:18 中指衣服圍合頸部的開口；另有一詞在米甸戰利品中指耳墜。

希伯來文 tsaniph，指繞在頭上的冠飾，也可譯為冠冕、大祭司的冠或王冠。

本義其實是束在腰間的帶子或腰帶。

保護頭部的帽形防具。

希伯來人不常使用，指多種為裝飾而用的頭巾、冠冕和網狀頭飾。

只見於出13:16、申6:8、11:18；原意是要把律法清楚放在心前遵守，後來被字面理解為經文匣。

只在耶 6:29 中與熔煉金屬有關地出現，可能由皮袋製成。

戰爭用的輕矛；「火箭」指帶火或帶可燃物射出的箭。

希伯來人的飲料包括水、酒、烈酒和醋；飲器包括杯、大杯或盆、瓶或壺，以及淺碟。

猶太人通常用小麥製餅，也有用其他穀物製成；麵團加酵後烤成圓形或橢圓形薄餅。

指用小麥或大麥做成、可獻在聖殿中的無酵餅，以及聖經中多種餅和餅類食物。

在聖殿中於主面前的金壇上獻香所用的器皿；日常用銅，贖罪日用金。

可指把牲畜套在車上的工具或動作、甲冑，也可指以整齊隊形武裝行進。

涉及幾個希伯來詞，可指哨所、軍事或設防據點，也可指被誤譯為駐防的紀念柱或偶像形像。

賽 3:18 中的希伯來語 shebisim，指女子用來收束頭髮的網狀頭飾。

用來捕魚的鉤。

王下 6:25 通常按字面理解為饑荒時的食物，但也可能指某些植物性食物。

以色列人出埃及時把預備烘烤、正在發酵的麵團連同摶麵盆一起帶走。

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).

(1.) Heb. aven, "nothingness;" "vanity" (Isa. 66:3; 41:29; Deut. 32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).

Only in the phrase "chambers of his imagery" (Ezek. 8:12). (See [292]CHAMBER.)

A fragrant composition prepared by the "art of the apothecary." It consisted of four ingredients "beaten small" (Ex. 30:34-36). That which was not thus prepared was called "strange incense" (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1, 2; Rev. 5:8; 8:3, 4).

The Hebrew word so rendered means simply a round vessel or cup for containing ink, which was generally worn by writers in the girdle (Ezek. 9:2, 3, 11). The word "inkhorn" was used by the translators, because in former times in this country horns were used for containing ink.

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).

(Heb. pl. shenhabbim, the "tusks of elephants") was early used in decorations by the Egyptians, and a great trade in it was carried on by the Assyrians (Ezek. 27:6; Rev. 18:12). It was used by the Phoenicians to ornament the box-wood rowing-benches of their galleys, and Hiram's skilled workmen made Solomon's throne of ivory (1 Kings 10:18). It was brought by the caravans of Dedan (Isa. 21:13), and from the East Indies by the navy of Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved. The word habbim is derived from the Sanscrit ibhas, meaning "elephant," preceded by the Hebrew article (ha); and hence it is argued that Ophir, from which it and the other articles mentioned in 1 Kings 10:22 were brought, was in India.

The names of two brazen columns set up in Solomon's temple (1 Kings 7:15-22). Each was eighteen cubits high and twelve in circumference (Jer. 52:21, 23; 1 Kings 7:17-21). They had doubtless a symbolical import.

Properly a flower of a reddish blue or deep purple (hyacinth), and hence a precious stone of that colour (Rev. 21:20). It has been supposed to designate the same stone as the ligure (Heb. leshem) mentioned in Ex. 28:19 as the first stone of the third row in the high priest's breast-plate. In Rev. 9:17 the word is simply descriptive of colour.

Upright. "The Book of Jasher," rendered in the LXX. "the Book of the Upright One," by the Vulgate "the Book of Just Ones," was probably a kind of national sacred song-book, a collection of songs in praise of the heroes of Israel, a "book of golden deeds," a national anthology. We have only two specimens from the book, (1) the words of Joshua which he spake to the Lord at the crisis of the battle of Beth-horon (Josh. 10:12, 13); and

(Heb. yashpheh, "glittering"), a gem of various colours, one of the twelve inserted in the high priest's breast-plate (Ex. 28:20). It is named in the building of the New Jerusalem (Rev. 21:18, 19). It was "most precious," "clear as crystal" (21:11). It was emblematic of the glory of God (4:3).

(1.) Heb. hanith, a lance, from its flexibility (1 Sam. 18:10, 11; 19:9, 10; 20:33).

Of an ass afforded Samson a weapon for the great slaughter of the Philistines (Judg. 15:15), in which he slew a thousand men. In verse 19 the Authorized Version reads, "God clave a hollow place that was in the jaw, and there came water thereout." This is a mis-translation of the words. The rendering should be as in the Revised Version, "God clave the hollow place that is in Lehi," etc., Lehi (q.v.) being the name of the hill where this conflict was waged, possibly so called because it was in shape like a jaw-bone.

The name of the offering the husband was to bring when he charged his wife with adultery (Num. 5:11-15).

An idolatrous object, seen in vision by Ezekiel (Ezek. 8:3, 5), which stood in the priests' or inner court of the temple. Probably identical with the statue of Astarte (2 Kings 21:7).

Water which the suspected wife was required to drink, so that the result might prove her guilt or innocence (Num. 5:12-17, 27). We have no record of this form of trial having been actually resorted to.

(Matt. 27:19), a portable tribunal (Gr. bema) which was placed according as the magistrate might direct, and from which judgment was pronounced. In this case it was placed on a tesselated pavement, probably in front of the procurator's residence. (See [328]GABBATHA.)

Mentioned only Ezek. 13:18, 21, as an article of apparel or ornament applied to the head of the idolatrous women of Israel. The precise meaning of the word is uncertain. It appears to have been a long loose shawl, such as Oriental women wrap themselves in (Ruth 3:15; Isa. 3:22). Some think that it was a long veil or head-dress, denoting by its form the position of those who wore it.

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).

Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22).

The vessel in which the dough, after being mixed and leavened, was left to swell or ferment (Ex. 8:3; 12:34; Deut. 28:5, 7). The dough in the vessels at the time of the Exodus was still unleavened, because the people were compelled to withdraw in haste.

(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).

Some architectural ornament. (1.) Heb. kaphtor (Ex. 25:31-36), occurring in the description of the candlestick. It was an ornamental swell beneath the cups of the candlestick, probably an imitation of the fruit of the almond.

Occurs only once, in the account of Jacob's vision (Gen. 28:12).

(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).

A boundary line indicated by a stone, stake, etc. (Deut. 19:14; 27:17; Prov. 22:28; 23:10; Job 24:2). Landmarks could not be removed without incurring the severe displeasure of God.

A thong (Acts 22:25), cord, or strap fastening the sandal on the foot (Isa. 5:27; Mark 1:7; Luke 3:16).

(1.) Heb. eshnabh, a latticed opening through which the cool breeze passes (Judg. 5:28). The flat roofs of the houses were sometimes enclosed with a parapet of lattice-work on wooden frames, to screen the women of the house from the gaze of the neighbourhood.

(Heb. kiyor), a "basin" for boiling in, a "pan" for cooking (1 Sam. 2:14), a "fire-pan" or hearth (Zech. 12:6), the sacred wash-bowl of the tabernacle and temple (Ex. 30:18, 28; 31:9; 35:16; 38:8; 39:39; 40:7, 11, 30, etc.), a basin for the water used by the priests in their ablutions.

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.

(Heb. shemarim), from a word meaning to keep or preserve. It was applied to "lees" from the custom of allowing wine to stand on the lees that it might thereby be better preserved (Isa. 25:6). "Men settled on their lees" (Zeph. 1:12) are men "hardened or crusted." The image is derived from the crust formed at the bottom of wines long left undisturbed (Jer. 48:11). The effect of wealthy undisturbed ease on the ungodly is hardening. They become stupidly secure (comp. Ps. 55:19; Amos 6:1). To drink the lees (Ps. 75:8) denotes severe suffering.

(Heb. leshem) occurs only in Ex. 28:19 and 39:12, as the name of a stone in the third row on the high priest's breastplate. Some have supposed that this stone was the same as the jacinth (q.v.), others that it was the opal. There is now no mineral bearing this name. The "ligurite" is so named from Liguria in Italy, where it was found.

The Hebrew word so rendered means "boiling" or "effervescing." From Isa. 33:12 it appears that lime was made in a kiln lighted by thorn-bushes. In Amos 2:1 it is recorded that the king of Moab "burned the bones of the king of Edom into lime." The same Hebrew word is used in Deut. 27:2-4, and is there rendered "plaster." Limestone is the chief constituent of the mountains of Syria.

(1.) Heb., pishet, pishtah, denotes "flax," of which linen is made (Isa. 19:9); wrought flax, i.e., "linen cloth", Lev. 13:47, 48, 52, 59; Deut. 22:11.

(See [358]YARN.)

Were used for measuring and dividing land; and hence the word came to denote a portion or inheritance measured out; a possession (Ps. 16:6).

(1.) Heb. mashkoph, a projecting cover (Ex. 12:22, 23; ver. 7, "upper door post," but R.V. "lintel"); the head-piece of a door, which the Israelites were commanded to mark with the blood of the paschal lamb.

(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.

(Heb. kabhed, "heavy;" hence the liver, as being the heaviest of the viscera, Ex. 29:13, 22; Lev. 3:4, 1, 10, 15) was burnt upon the altar, and not used as sacrificial food. In Ezek. 21:21 there is allusion, in the statement that the king of Babylon "looked upon the liver," to one of the most ancient of all modes of divination. The first recorded instance of divination (q.v.) is that of the teraphim of Laban. By the teraphim the LXX. and Josephus understood "the liver of goats." By the "caul above the liver," in Lev. 4:9; 7:4, etc., some understand the great lobe of the liver itself.

The Hebrews usually secured their doors by bars of wood or iron (Isa. 45:2; 1 Kings 4:3). These were the locks originally used, and were opened and shut by large keys applied through an opening in the outside (Judg. 3:24). (See [360]KEY.)

A shed for a watchman in a garden (Isa. 1:8). The Hebrew name melunah is rendered "cottage" (q.v.) in Isa. 24:20. It also denotes a hammock or hanging-bed.

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).

"a corselet of scales," a cuirass formed of pieces of metal overlapping each other, like fish-scales (1 Sam. 17:5); also

(Gr. artemon), answering to the modern "mizzen-sail," as some suppose. Others understand the "jib," near the prow, or the "fore-sail," as likely to be most useful in bringing a ship's head to the wind in the circumstances described (Acts 27:40).

(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.)

Heb. man-hu, "What is that?" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex. 16:15-35). The name is commonly taken as derived from man, an expression of surprise, "What is it?" but more probably it is derived from manan, meaning "to allot," and hence denoting an "allotment" or a "gift." This "gift" from God is described as "a small round thing," like the "hoar-frost on the ground," and "like coriander seed," "of the colour of bdellium," and in taste "like wafers made with honey." It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt with worms; but as on the Sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the Sabbath without becoming corrupt. Directions concerning the gathering of it are fully given (Ex. 16:16-18, 33; Deut. 8:3, 16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the Sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they "did eat of the old corn of the land; neither had the children of Israel manna any more" (Josh. 5:12). They now no longer needed the "bread of the wilderness."

(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).

As a mineral, consists of carbonate of lime, its texture varying from the highly crystalline to the compact. In Esther 1:6 there are four Hebrew words which are rendered marble:, (1.) Shesh, "pillars of marble." But this word probably designates dark-blue limestone rather than marble. (2.) Dar, some regard as Parian marble. It is here rendered "white marble." But nothing is certainly known of it. (3.) Bahat, "red marble," probably the verd-antique or half-porphyry of Egypt. (4.) Sohareth, "black marble," probably some spotted variety of marble. "The marble pillars and tesserae of various colours of the palace at Susa came doubtless from Persia itself, where marble of various colours is found, especially in the province of Hamadan Susiana." The marble of Solomon's architectural works may have been limestone from near Jerusalem, or from Lebanon, or possibly white marble from Arabia. Herod employed Parian marble in the temple, and marble columns still exist in great abundance at Jerusalem.

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

An old name for a mallet, the rendering of the Hebrew mephits (Prov. 25:18), properly a war-club.

(Heb. kapporeth, a "covering;" LXX. and N.T., hilasterion; Vulg., propitiatorium), the covering or lid of the ark of the covenant (q.v.). It was of acacia wood, overlaid with gold, or perhaps rather a plate of solid gold, 2 1/2 cubits long and 1 1/2 broad (Ex. 25:17; 30:6; 31:7). It is compared to the throne of grace (Heb. 9:5; Eph. 2:6). The holy of holies is called the "place of the mercy-seat" (1 Chr. 28:11: Lev. 16:2).

(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).

For grinding corn, mentioned as used in the time of Abraham (Gen. 18:6). That used by the Hebrews consisted of two circular stones, each 2 feet in diameter and half a foot thick, the lower of which was called the "nether millstone" (Job 41:24) and the upper the "rider." The upper stone was turned round by a stick fixed in it as a handle. There were then no public mills, and thus each family required to be provided with a hand-mill. The corn was ground daily, generally by the women of the house (Isa. 47:1, 2; Matt. 24:41). It was with the upper stone of a hand-mill that "a certain woman" at Thebez broke Abimelech's skull (Judg. 9:53, "a piece of a millstone;" literally, "a millstone rider", i.e., the "runner," the stone which revolves. Comp. 2 Sam. 11:21). Millstones could not be pledged (Deut. 24:6), as they were necessary in every family.

(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.)

A basalt stone, bearing an inscription by King Mesha, which was discovered at Dibon by Klein, a German missionary at Jerusalem, in 1868. It was 3 1/2 feet high and 2 in breadth and in thickness, rounded at the top. It consisted of thirty-four lines, written in Hebrew-Phoenician characters. It was set up by Mesha as a record and memorial of his victories. It records (1) Mesha's wars with Omri, (2) his public buildings, and (3) his wars against Horonaim. This inscription in a remarkable degree supplements and corroborates the history of King Mesha recorded in 2 Kings 3:4-27.

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.

Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the "white" (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and also by itself (Ps. 8:3; 121:6).

(Heb. homer), cement of lime and sand (Gen. 11:3; Ex. 1:14); also potter's clay (Isa. 41:25; Nah. 3:14). Also Heb. aphar, usually rendered "dust," clay or mud used for cement in building (Lev. 14:42, 45).

(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).

Of the Gibeonites it is said that "all the bread of their provision was dry and mouldy" (Josh. 9:5, 12). The Hebrew word here rendered "mouldy" (nikuddim) is rendered "cracknels" in 1 Kings 14:3, and denotes a kind of crisp cake. The meaning is that the bread of the Gibeonites had become dry and hard, hard as biscuits, and thus was an evidence of the length of the journey they had travelled.

(Heb. gez), rendered in Ps. 72:6 "mown grass." The expression "king's mowings" (Amos 7:1) refers to some royal right of early pasturage, the first crop of grass for the cavalry (comp. 1 Kings 18:5).

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

Among instruments of music used by the Hebrews a principal place is given to stringed instruments. These were, (1.) The kinnor, the "harp." (2.) The nebel, "a skin bottle," rendered "psaltery." (3.) The sabbeka, or "sackbut," a lute or lyre. (4.) The gittith, occurring in the title of Ps. 8; 8; 84. (5.) Minnim (Ps. 150:4), rendered "stringed instruments;" in Ps. 45:8, in the form minni, probably the apocopated (i.e., shortened) plural, rendered, Authorized Version, "whereby," and in the Revised Version "stringed instruments." (6.) Machalath, in the titles of Ps. 53 and 88; supposed to be a kind of lute or guitar.

Grain in the East is usually thrashed by the sheaves being spread out on a floor, over which oxen and cattle are driven to and fro, till the grain is trodden out. Moses ordained that the ox was not to be muzzled while thrashing. It was to be allowed to eat both the grain and the straw (Deut. 25:4). (See [426]AGRICULTURE.)

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.

(Gr. soudarion, John 11:44; 20:7; Lat. sudarium, a "sweat-cloth"), a cloth for wiping the sweat from the face. But the word is used of a wrapper to fold money in (Luke 19:20), and as an article of dress, a "handkerchief" worn on the head (Acts 19:12).

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).

Used only in the proverb, "to pass through a needle's eye" (Matt. 19:24; Mark 10:25; Luke 18:25). Some interpret the expression as referring to the side gate, close to the principal gate, usually called the "eye of a needle" in the East; but it is rather to be taken literally. The Hebrew females were skilled in the use of the needle (Ex. 28:39; 26:36; Judg. 5:30).

In the title of Ps. 61, denotes the music of stringed instruments (1 Sam. 16:16; Isa. 38:20). It is the singular form of Neginoth.

I.e., songs with instrumental accompaniment, found in the titles of Ps. 4; 6; 54; 55; 67; 76; rendered "stringed instruments," Hab. 3:19, A.V. It denotes all kinds of stringed instruments, as the "harp," "psaltery," "viol," etc. The "chief musician on Neginoth" is the leader of that part of the temple choir which played on stringed instruments.

Only in the title of Ps. 5. It is probably derived from a root meaning "to bore," "perforate," and hence denotes perforated wind instruments of all kinds. The psalm may be thus regarded as addressed to the conductor of the temple choir which played on flutes and such-like instruments.

Of copper; a brazen thing a name of contempt given to the serpent Moses had made in the wilderness (Num. 21:8), and which Hezekiah destroyed because the children of Israel began to regard it as an idol and "burn incense to it." The lapse of nearly one thousand years had invested the "brazen serpent" with a mysterious sanctity; and in order to deliver the people from their infatuation, and impress them with the idea of its worthlessness, Hezekiah called it, in contempt, "Nehushtan," a brazen thing, a mere piece of brass (2 Kings 18:4).

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).

(Prov. 25:20; R.V. marg., "soda"), properly "natron," a substance so called because, rising from the bottom of the Lake Natron in Egypt, it becomes dry and hard in the sun, and is the soda which effervesces when vinegar is poured on it. It is a carbonate of soda, not saltpetre, which the word generally denotes (Jer. 2:22; R.V. "lye").

Only mentioned in Isa. 3:21, although refered to in Gen. 24:47, Prov. 11:22, Hos. 2:13. They were among the most valued of ancient female ornaments. They "were made of ivory or metal, and occasionally jewelled. They were more than an inch in diameter, and hung upon the mouth. Eliezer gave one to Rebekah which was of gold and weighed half a shekel...At the present day the women in the country and in the desert wear these ornaments in one of the sides of the nostrils, which droop like the ears in consequence."

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).

Various fragrant preparations, also compounds for medical purposes, are so called (Ex. 30:25; Ps. 133:2; Isa. 1:6; Amos 6:6; John 12:3; Rev. 18:13).

A nail; claw; hoof, (Heb. sheheleth; Ex. 30:34), a Latin word applied to the operculum, i.e., the claw or nail of the strombus or wing-shell, a univalve common in the Red Sea. The opercula of these shell-fish when burned emit a strong odour "like castoreum." This was an ingredient in the sacred incense.

A hail; claw; hoof, (Heb. shoham), a precious stone adorning the breast-plate of the high priest and the shoulders of the ephod (Ex. 28:9-12, 20; 35:27; Job 28:16; Ezek. 28:13). It was found in the land of Havilah (Gen. 2:12). The LXX. translates the Hebrew word by smaragdos, an emerald. Some think that the sardonyx is meant. But the onyx differs from the sardonyx in this, that while the latter has two layers (black and white) the former has three (black, white, and red).

Some kind of wind instrument, probably a kind of Pan's pipes (Gen. 4:21; Job 21:12; Ps. 150:4), which consisted of seven or eight reeds of unequal length.

An Old English word denoting cavities or sockets in which gems were set (Ex. 28:11).

Heb. tannur, (Hos. 7:4). In towns there appear to have been public ovens. There was a street in Jerusalem (Jer. 37:21) called "bakers' street" (the only case in which the name of a street in Jerusalem is preserved). The words "tower of the furnaces" (Neh. 3:11; 12:38) is more properly "tower of the ovens" (Heb. tannurim). These resemble the ovens in use among ourselves.

Mentioned only in Judg. 3:31, the weapon with which Shamgar (q.v.) slew six hundred Philistines. "The ploughman still carries his goad, a weapon apparently more fitted for the hand of the soldier than the peaceful husbandman. The one I saw was of the oak of Bashan,' and measured upwards of ten feet in length. At one end was an iron spear, and at the other a piece of the same metal flattened. One can well understand how a warrior might use such a weapon with effect in the battle-field" (Porter's Syria, etc.). (See [456]GOAD.)

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.

A vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.).

The expression in the Authorized Version (Isa. 19:7), "the paper reeds by the brooks," is in the Revised Version more correctly "the meadows by the Nile." The words undoubtedly refer to a grassy place on the banks of the Nile fit for pasturage.

A skin prepared for writing on; so called from Pergamos (q.v.), where this was first done (2 Tim. 4:13).

(from the Fr. parler, "to speak") denotes an "audience chamber," but that is not the import of the Hebrew word so rendered. It corresponds to what the Turks call a kiosk, as in Judg. 3:20 (the "summer parlour"), or as in the margin of the Revised Version ("the upper chamber of cooling"), a small room built on the roof of the house, with open windows to catch the breeze, and having a door communicating with the outside by which persons seeking an audience may be admitted. While Eglon was resting in such a parlour, Ehud, under pretence of having a message from God to him, was admitted into his presence, and murderously plunged his dagger into his body (21, 22).

A tent or tabernacle (2 Sam. 22:12; 1 Kings 20:12-16), or enclosure (Ps. 18:11; 27:5). In Jer. 43:10 it probably denotes the canopy suspended over the judgement-seat of the king.

(Heb. gabish, Job 28:18; Gr. margarites, Matt. 7:6; 13:46; Rev. 21:21). The pearl oyster is found in the Persian Gulf and the Red Sea. Its shell is the "mother of pearl," which is of great value for ornamental purposes (1 Tim. 2:9; Rev. 17:4). Each shell contains eight or ten pearls of various sizes.

Were used in religious worship, and for personal and domestic enjoyment (Ex. 30:35-37; Prov. 7:17; Cant. 3:6; Isa. 57:9); and also in embalming the dead, and in other funeral ceremonies (Mark 14:8; Luke 24:1; John 19:39).

(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 little wing, (Matt. 4:5; Luke 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. The pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley.

(1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29). The Hebrew word halil, so rendered, means "bored through," and is the name given to various kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In Amos 6:5 this word is rendered "instrument of music." This instrument is mentioned also in the New Testament (Matt. 11:17; 1 Cor. 14:7). It is still used in Palestine, and is, as in ancient times, made of different materials, as reed, copper, bronze, etc.

A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).

(Gen. 6:14), asphalt or bitumen in its soft state, called "slime" (Gen. 11:3; 14:10; Ex. 2:3), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isa. 34:9 to its inflammable character. (See [492]SLIME.)

A vessel for containing liquids. In the East pitchers were usually carried on the head or shoulders (Gen. 24:15-20; Judg. 7:16, 19; Mark 14:13).

First referred to in Gen. 45:6, where the Authorized Version has "earing," but the Revised Version "ploughing;" next in Ex. 34:21 and Deut. 21:4. The plough was originally drawn by oxen, but sometimes also by asses and by men. (See [499]AGRICULTURE.)

(2 Chr. 4:12, 13), or bowls (1 Kings 7:41), were balls or "rounded knobs" on the top of the chapiters (q.v.).

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).

(1.) A runner, or courier, for the rapid transmission of letters, etc. (2 Chr. 30:6; Esther 3:13, 15; 8:10, 14; Job 9:25; Jer. 51:31). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (1 Sam. 22:17; 2 Kings 10:25, "guard," marg. "runners"). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464.

A "shred", i.e., anything severed, as a fragment of earthenware (Job 2:8; Prov. 26:23; Isa. 45:9).

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

The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, "Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound" (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept.

A musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated "viol" in Isa. 5:12 (R.V., "lute"); 14:11. In Dan. 3:5, 7, 10, 15, the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.

(Neh. 8:4). (See [512]EZRA.)

(Dan. 1:12, 16), R.V. "herbs," vegetable food in general.

(1.) Gr. balantion, a bag (Luke 10:4; 22:35, 36).

The sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23; Ps. 127:5; Isa. 22:6; 49:2; Jer. 5:16; Lam. 3:13. In Gen. 27:3 this word is the rendering of the Hebrew teli, which is supposed rather to mean a suspended weapon, literally "that which hangs from one", i.e., is suspended from the shoulder or girdle.

(1.) Lev. 11:35. Probably a cooking furnace for two or more pots, as the Hebrew word here is in the dual number; or perhaps a fire-place fitted to receive a pair of ovens.

The Nazarites were forbidden to make use of the razor (Num. 6:5; Judg. 13:5). At their consecration the Levites were shaved all over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).

The kidneys, the supposed seat of the desires and affections; used metaphorically for "heart." The "reins" and the "heart" are often mentioned together, as denoting the whole moral constitution of man (Ps. 7:9; 16:7; 26:2; 139:13; Jer. 17:10, etc.).

(Isa. 3:24), probably a rope, as rendered in the LXX. and Vulgate and Revised Version, or as some prefer interpreting the phrase, "girdle and robe are torn [i.e., are a rent'] by the hand of violence."

Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen. 38:18). They were given as a token of investment with authority (Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.

The common form of ancient books. The Hebrew word rendered "roll" or "volume" is meghillah, found in Ezra 6:2; Ps. 40:7; Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech. 5:1, 2. "Rolls" (Chald. pl. of sephar, corresponding to Heb. sepher) in Ezra 6:1 is rendered in the Revised Version "archives." In the New Testament the word "volume" (Heb. 10:7; R.V., "roll") occurs as the rendering of the Greek kephalis, meaning the head or top of the stick or cylinder on which the manuscript was rolled, and hence the manuscript itself. (See [537]BOOK.)

Found only in Authorized Version, margin, Ezek. 27:17, Heb. tsori, uniformly rendered elsewhere "balm" (q.v.), as here in the text. The Vulgate has resinam, rendered "rosin" in the Douay Version. As used, however, by Jerome, the Lat. resina denotes some odoriferous gum or oil.

(Heb. peninim), only in plural (Lam. 4:7). The ruby was one of the stones in the high priest's breastplate (Ex. 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be "far above rubies" (Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it "red coral;" others, "pearl" or "mother-of-pearl."

Ancient ships had two great broad-bladed oars for rudders. These, when not in use, were lifted out of the water and bound or tied up. When required for use, these bands were unloosed and the rudders allowed to drop into the water (Acts 27:40).

(Chald. sabkha; Gr. sambuke), a Syrian stringed instrument resembling a harp (Dan. 3:5, 7, 10, 15); not the modern sackbut, which is a wind instrument.

Cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).

Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, "clean;" in marg. of R.V. "salted"). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host's interests (Ezra 4:14, "We have maintenance from the king's palace;" A.V. marg., "We are salted with the salt of the palace;" R.V., "We eat the salt of the palace").

On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always "the Law," which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests' copies of "the Law," for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority.

Denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God's holy habitation in heaven (Ps. 102:19). In the final state there is properly "no sanctuary" (Rev. 21:22), for God and the Lamb "are the sanctuary" (R.V., "temple"). All is there hallowed by the Divine Presence; all is sancturary.

Mentioned only in Mark 6:9 and Acts 12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin (Ezek. 16:10; lit. tahash, "leather;" A.V., "badger's skin;" R.V., "sealskin," or marg., "porpoise-skin"). (See [549]SHOE.)

Associated with diamonds (Ex. 28:18) and emeralds (Ezek. 28:13); one of the stones in the high priest's breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire (Ex. 24:10; comp. Ezek. 1:26).

(Rev. 4:3, R.V., "sardius;" Heb. odhem; LXX., Gr. sardion, from a root meaning "red"), a gem of a blood-red colour. It was called "sardius" because obtained from Sardis in Lydia. It is enumerated among the precious stones in the high priest's breastplate (Ex. 28:17; 39:10). It is our red carnelian.

(Rev. 21:20), a species of the carnelian combining the sard and the onyx, having three layers of opaque spots or stripes on a transparent red basis. Like the sardine, it is a variety of the chalcedony.

Lev. 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (16:20-22). The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing "upon him all their iniquities unto a land not inhabited."

This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.

(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.

A small bag or wallet usually fastened to the girdle (1 Sam. 17:40); "a shepherd's bag."

The great laver made by Solomon for the use of the priests in the temple, described in 1 Kings 7:23-26; 2 Chr. 4:2-5. It stood in the south-eastern corner of the inner court. It was 5 cubits high, 10 in diameter from brim to brim, and 30 in circumference. It was placed on the backs of twelve oxen, standing with their faces outward. It was capable of containing two or three thousand baths of water (comp. 2 Chr. 4:5), which was originally supplied by the Gibeonites, but was afterwards brought by a conduit from the pools of Bethlehem. It was made of "brass" (copper), which Solomon had taken from the captured cities of Hadarezer, the king of Zobah (1 Chr. 18:8). Ahaz afterwards removed this laver from the oxen, and placed it on a stone pavement (2 Kings 16:17). It was destroyed by the Chaldeans (25:13).

Commonly a ring engraved with some device (Gen. 38:18, 25). Jezebel "wrote letters in Ahab's name, and sealed them with his seal" (1 Kings 21:8). Seals are frequently mentioned in Jewish history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6; Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was equivalent to the signature of the owner of the seal. "The use of a signet-ring by the monarch has recently received a remarkable illustration by the discovery of an impression of such a signet on fine clay at Koyunjik, the site of the ancient Nineveh. This seal appears to have been impressed from the bezel of a metallic finger-ring. It is an oval, 2 inches in length by 1 inch wide, and bears the image, name, and titles of the Egyptian king Sabaco" (Rawlinson's Hist. Illus. of the O.T., p. 46). The actual signet-rings of two Egyptian kings (Cheops and Horus) have been discovered. (See [559]SIGNET.)

A vessel for boiling provisions in (Job 41:20; Jer. 1:13).

First mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Gen. 23:20). This was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Acts 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Gen. 23:20, to read Acts 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." In this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. Of this purchase by Abraham there is no direct record in the Old Testament. (See [569]TOMB.)

A strong fenced enclosure for the protection of the sheep gathered within it (Num. 32:24; 1 Chr. 17:7; Ps. 50:9; 78:70). In John 10:16 the Authorized Version renders by "fold" two distinct Greek words, aule and poimne, the latter of which properly means a "flock," and is so rendered in the Revised Version. (See also Matt. 26:31; Luke 2:8; 1 Cor. 9:7.) (See [578]FOLD.)

Ex. 25:30 (R.V. marg., "presence bread"); 1 Chr. 9:32 (marg., "bread of ordering"); Num. 4:7: called "hallowed bread" (R.V., "holy bread") in 1 Sam. 21:1-6.

Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).

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."

Lilies, the name of some musical instrument, probably like a lily in shape (Ps. 45; 69, title). Some think that an instrument of six strings is meant.

In title of Ps. 80 (R.V. marg., "lilies, a testimony"), probably the name of the melody to which the psalm was to be sung.

Little models and medallions of the temple and image of Diana of Ephesus (Acts 19:24). The manufacture of these was a very large and profitable business.

Lily of the testimony, the title of Ps. 60. (See [586]SHOSHANNIM.)

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).

A seal used to attest documents (Dan. 6:8-10, 12). In 6:17, this word properly denotes a ring. The impression of a signet ring on fine clay has recently been discovered among the ruins at Nineveh. It bears the name and title of an Egyptian king. Two actual signet rings of ancient Egyptian monarchs (Cheops and Horus) have also been discovered.

Heb. demeshek, "damask," silk cloth manufactured at Damascus, Amos 3:12. A.V., "in the corner of a bed, and in Damascus in a couch;" R.V., "in the corner of a couch, and on the silken cushions of a bed" (marg., "in Damascus on a bed").

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.

Usually designated by the first letter of the Hebrew alphabet, is one of the most valuable of ancient MSS. of the Greek New Testament. On the occasion of a third visit to the convent of St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr. Tischendorf. He had on a previous visit in 1844 obtained forty-three parchment leaves of the LXX., which he deposited in the university library of Leipsic, under the title of the Codex Frederico-Augustanus, after his royal patron the king of Saxony. In the year referred to (1859) the emperor of Russia sent him to prosecute his search for MSS., which he was convinced were still to be found in the Sinai convent. The story of his finding the manuscript of the New Testament has all the interest of a romance. He reached the convent on 31st January; but his inquiries appeared to be fruitless. On the 4th February he had resolved to return home without having gained his object. "On that day, when walking with the provisor of the convent, he spoke with much regret of his ill-success. Returning from their promenade, Tischendorf accompanied the monk to his room, and there had displayed to him what his companion called a copy of the LXX., which he, the ghostly brother, owned. The MS. was wrapped up in a piece of cloth, and on its being unrolled, to the surprise and delight of the critic the very document presented itself which he had given up all hope of seeing. His object had been to complete the fragmentary LXX. of 1844, which he had declared to be the most ancient of all Greek codices on vellum that are extant; but he found not only that, but a copy of the Greek New Testament attached, of the same age, and perfectly complete, not wanting a single page or paragraph." This precious fragment, after some negotiations, he obtained possession of, and conveyed it to the Emperor Alexander, who fully appreciated its importance, and caused it to be published as nearly as possible in facsimile, so as to exhibit correctly the ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199 belong to the Old Testament and 147 1/2 to the New, along with two ancient documents called the Epistle of Barnabas and the Shepherd of Hermas. The books of the New Testament stand thus: the four Gospels, the epistles of Paul, the Acts of the Apostles, the Catholic Epistles, the Apocalypse of John. It is shown by Tischendorf that this codex was written in the fourth century, and is thus of about the same age as the Vatican codex; but while the latter wants the greater part of Matthew and sundry leaves here and there besides, the Sinaiticus is the only copy of the New Testament in uncial characters which is complete. Thus it is the oldest extant MS. copy of the New Testament. Both the Vatican and the Sinai codices were probably written in Egypt. (See [592]VATICANUS.)

(Gen. 3:21). Skins of rams and badgers were used as a covering for the tabernacle (Ex. 25:5; Num. 4:8-14).

(Gen. 11:3; LXX., "asphalt;" R.V. marg., "bitumen"). The vale of Siddim was full of slime pits (14:10). Jochebed daubed the "ark of bulrushes" with slime (Ex. 2:3). (See [596]PITCH.)

With a sling and a stone David smote the Philistine giant (1 Sam. 17:40, 49). There were 700 Benjamites who were so skilled in its use that with the left hand they "could sling stones at a hair breadth, and not miss" (Judg. 20:16; 1 Chr. 12:2). It was used by the Israelites in war (2 Kings 3:25). (See [597]ARMS.)

The expression (Amos 3:5), "Shall one take up a snare from the earth?" etc. (Authorized Version), ought to be, as in the Revised Version, "Shall a snare spring up from the ground?" etc. (See [598]GIN.)

(Jer. 2:22; Mal. 3:2; Heb. borith), properly a vegetable alkali, obtained from the ashes of certain plants, particularly the salsola kali (saltwort), which abounds on the shores of the Dead Sea and of the Mediterranean. It does not appear that the Hebrews were acquainted with what is now called "soap," which is a compound of alkaline carbonates with oleaginous matter. The word "purely" in Isa. 1:25 (R.V., "throughly;" marg., "as with lye") is lit. "as with bor." This word means "clearness," and hence also that which makes clear, or pure, alkali. "The ancients made use of alkali mingled with oil, instead of soap (Job 9:30), and also in smelting metals, to make them melt and flow more readily and purely" (Gesenius).

A morsel of bread (John 13:26; comp. Ruth 2:14). Our Lord took a piece of unleavened bread, and dipping it into the broth of bitter herbs at the Paschal meal, gave it to Judas. (Comp. Ruth 2:14.)

Aromatic substances, of which several are named in Ex. 30. They were used in the sacred anointing oil (Ex. 25:6; 35:8; 1 Chr. 9:29), and in embalming the dead (2 Chr. 16:14; Luke 23:56; 24:1; John 19:39, 40). Spices were stored by Hezekiah in his treasure-house (2 Kings 20:13; Isa. 39:2).

(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. nataph), one of the components of the perfume which was offered on the golden altar (Ex. 30:34; R.V. marg., "opobalsamum"). The Hebrew word is from a root meaning "to distil," and it has been by some interpreted as distilled myrrh. Others regard it as the gum of the storax tree, or rather shrub, the Styrax officinale. "The Syrians value this gum highly, and use it medicinally as an emulcent in pectoral complaints, and also in perfumery."

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.

(Isa. 3:24), an article of female attire, probably some sort of girdle around the breast.

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.)

Frequently referred to (1 Kings 10:2; 2 Chr. 3:6; 9:10; Rev. 18:16; 21:19). There are about twenty different names of such stones in the Bible. They are figuratively introduced to denote value, beauty, durability (Cant. 5:14; Isa 54:11, 12; Lam. 4:7).

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

(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).

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).

(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.)

Probably a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version.

(Heb. toph), a timbrel (q.v.) or tambourine, generally played by women (Gen. 31:27; 1 Sam. 10:5; 18:6). In Job 17:6 the word (Heb. topheth) "tabret" should be, as in the Revised Version, "an open abhorring" (marg., "one in whose face they spit;" lit., "a spitting in the face").

Hooks or clasps by which the tabernacle curtains were connected (Ex. 26:6, 11, 33; 35:11).

(Isa. 33:23), the ropes attached to the mast of a ship. In Acts 27:19 this word means generally the furniture of the ship or the "gear" (27:17), all that could be removed from the ship.

(1 Sam. 17:6, A.V., after the LXX. and Vulg.), a kind of small shield. The margin has "gorget," a piece of armour for the throat. The Revised Version more correctly renders the Hebrew word (kidon) by "javelin." The same Hebrew word is used in Josh. 8:18 (A.V., "spear;" R.V., "javelin"); Job 39:23 (A.V., "shield;" R.V., "javelin"); 41:29 (A.V., "spear;" R.V., "javelin").

(1.) Heb. ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat's hair which was placed over the mishcan.

Givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat's-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time for David's escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father's house. "Perhaps," says Bishop Wordsworth, "Saul, forsaken by God and possessed by the evil spirit, had resorted to teraphim (as he afterwards resorted to witchcraft); and God overruled evil for good, and made his very teraphim (by the hand of his own daughter) to be an instrument for David's escape.", Deane's David, p. 32. Josiah attempted to suppress this form of idolatry (2 Kings 23:24). The ephod and teraphim are mentioned together in Hos. 3:4. It has been supposed by some (Cheyne's Hosea) that the "ephod" here mentioned, and also in Judg. 8:24-27, was not the part of the sacerdotal dress so called (Ex. 28:6-14), but an image of Jehovah overlaid with gold or silver (comp. Judg. 17, 18; 1 Sam. 21:9; 23:6, 9; 30:7, 8), and is thus associated with the teraphim. (See [627]THUMMIM.)

The tabernacle, the great glory of which was that it contained "the testimony", i.e., the "two tables" (Ex. 38:21). The ark in which these tables were deposited was called the "ark of the testimony" (40:3), and also simply the "testimony" (27:21; 30:6).

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.

(1.) Heb. miphtan, probably a projecting beam at a higher point than the threshold proper (1 Sam. 5:4, 5; Ezek. 9:3; 10:4, 18; 46:2; 47:1); also rendered "door" and "door-post."

(Heb. kiss'e), a royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.

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.

(Heb. toph), a small drum or tambourine; a tabret (q.v.). The antiquity of this musical instrument appears from the scriptural allusions to it (Gen. 31:27; Ex. 15:20; Judg. 11:34, etc.) (See [634]MUSIC.)

Heb. bedil (Num. 31:22; Ezek. 22:18, 20), a metal well known in ancient times. It is the general opinion that the Phoenicians of Tyre and Sidon obtained their supplies of tin from the British Isles. In Ezek. 27:12 it is said to have been brought from Tarshish, which was probably a commercial emporium supplied with commodities from other places. In Isa. 1:25 the word so rendered is generally understood of lead, the alloy with which the silver had become mixed (ver. 22). The fire of the Babylonish Captivity would be the means of purging out the idolatrous alloy that had corrupted the people.

(Isa. 3:18), anklets of silver or gold, etc., such as are still used by women in Syria and the East.

"To tire" the head is to adorn it (2 Kings 9:30). As a noun the word is derived from "tiara," and is the rendering of the Heb. p'er, a "turban" or an ornament for the head (Ezek. 24:17; R.V., "headtire;" 24:23). In Isa. 3:18 the word saharonim is rendered "round tires like the moon," and in Judg. 8:21, 26 "ornaments," but in both cases "crescents" in the Revised Version.

Of the Hebrews were generally excavated in the solid rock, or were natural caves. Mention is made of such tombs in Judg. 8:32; 2 Sam. 2:32; 2 Kings 9:28; 23:30. They were sometimes made in gardens (2 Kings 21:26; 23:16; Matt. 27:60). They are found in great numbers in and around Jerusalem and all over the land. They were sometimes whitewashed (Matt. 23:27, 29). The body of Jesus was laid in Joseph's new rock-hewn tomb, in a garden near to Calvary. All evidence is in favour of the opinion that this tomb was somewhere near the Damascus gate, and outside the city, and cannot be identified with the so-called "holy sepulchre." The mouth of such rocky tombs was usually closed by a large stone (Heb. golal), which could only be removed by the united efforts of several men (Matt. 28:2; comp. John 11:39). (See [636]GOLGOTHA.)

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).

Heb. pitdah (Ezek. 28:13; Rev. 21:20), a golden yellow or "green" stone brought from Cush or Ethiopia (Job 28:19). It was the second stone in the first row in the breastplate of the high priest, and had the name of Simeon inscribed on it (Ex. 28:17). It is probably the chrysolite of the moderns.

On the night of his betrayal, when our Lord was in the garden of Gethsemane, Judas, "having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons" (John 18:1-3). Although it was the time of full moon, yet in the valley of the Kidron "there fell great, deep shadows from the declivity of the mountain and projecting rocks; there were there caverns and grottos, into which a fugitive might retreat; finally, there were probably a garden-house and tower, into whose gloom it might be necessary for a searcher to throw light around." Lange's Commentary. (Nahum 2:3, "torches," Revised Version, "steel," probably should be "scythes" for war-chariots.)

(Judg. 16:9). See [639]FLAX.

Of Babel (Gen. 11:4), Edar (Gen. 35:21), Penuel (Judg. 8:9, 17), Shechem (9:46), David (Cant. 4:4), Lebanon (7:4), Syene (Ezek. 29:10), Hananeel (Zech. 14:10), Siloam (Luke 13:4). There were several towers in Jerusalem (2 Chr. 26:9; Ps. 48:12). They were erected for various purposes, as watch-towers in vineyard (Isa. 5:2; Matt. 21:33) and towers for defence.

(Matt. 27:6; Mark 12:41; John 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called "trumpets," from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer "court of the women." "Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings" (Lightfoot's Hor. Heb.).

A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the "didrachma," the "half-shekel," as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.

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).

Lights (Vulg."doctrina;" LXX. "revelation"). See [651]THUMMIM.

Is said to be the oldest extant vellum manuscript. It and the Codex Sinaiticus are the two oldest uncial manuscripts. They were probably written in the fourth century. The Vaticanus was placed in the Vatican Library at Rome by Pope Nicolas V. in 1448, its previous history being unknown. It originally consisted in all probability of a complete copy of the Septuagint and of the New Testament. It is now imperfect, and consists of 759 thin, delicate leaves, of which the New Testament fills 142. Like the Sinaiticus, it is of the greatest value to Biblical scholars in aiding in the formation of a correct text of the New Testament. It is referred to by critics as Codex B.

(1.) Heb. mitpahath (Ruth 3:15; marg., "sheet" or "apron;" R.V., "mantle"). In Isa. 3:22 this word is plural, rendered "wimples;" R.V., "shawls" i.e., wraps.

A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.)

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.

Heb. nebel (Isa. 5:12, R.V., "lute;" 14:11), a musical instrument, usually rendered "psaltery" (q.v.)

Thin cakes (Ex. 16:31; 29:2, 23; Lev. 2:4; 7:12; 8:26; Num. 6:15, 19) used in various offerings.

Heb. aghalah; so rendered in Gen. 45:19, 21, 27; 46:5; Num. 7:3, 7, 8, but elsewhere rendered "cart" (1 Sam. 6:7, etc.). This vehicle was used for peaceful purposes. In Ezek. 23:24, however, it is the rendering of a different Hebrew word, and denotes a war-chariot.

Cities were surrounded by walls, as distinguished from "unwalled villages" (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See [661]FENCE.)

(Num. 21:14, 15), some unknown book so called (comp. Gen. 14:14-16; Ex. 17:8-16; Num. 14:40-45; 21:1-3, 21-25, 33-35; 31. The wars here recorded might be thus designated).

A phrase employed (not, however, in Scripture) to denote the water used in the solemn ordeal prescribed by the law of Moses (Num. 5:11-31) in cases of "jealousy."

Used in cases of ceremonial cleansings at the consecration of the Levites (Num. 8:7). It signified, figuratively, that purifying of the heart which must characterize the servants of God.

Used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body (Num. 19).

Made by melting the combs of bees. Mentioned (Ps. 22:14; 68:2; 97:5; Micah 1:4) in illustration.

(Heb. beer), to be distinguished from a fountain (Heb. ain). A "beer" was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.

(Heb. galgal; rendered "wheel" in Ps. 83:13, and "a rolling thing" in Isa. 17:13; R.V. in both, "whirling dust"). This word has been supposed to mean the wild artichoke, which assumes the form of a globe, and in autumn breaks away from its roots, and is rolled about by the wind in some places in great numbers.

Isa. 3:22, (R.V., "shawls"), a wrap or veil. The same Hebrew word is rendered "vail" (R.V., "mantle") in Ruth 3:15.

Properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (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.

The common Hebrew word for wine is yayin, from a root meaning "to boil up," "to be in a ferment." Others derive it from a root meaning "to tread out," and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.

Consisted of two vats or receptacles, (1) a trough (Heb. gath, Gr. lenos) into which the grapes were thrown and where they were trodden upon and bruised (Isa. 16:10; Lam. 1:15; Joel 3:13); and

(Mark 12:1). The original word (hypolenion) so rendered occurs only here in the New Testament. It properly denotes the trough or lake (lacus), as it was called by the Romans, into which the juice of the grapes ran from the trough above it. It is here used, however, of the whole apparatus. In the parallel passage in Matt. 21:33 the Greek word lenos is used. This properly denotes the upper one of the two vats. (See [668]WINE-PRESS.)

(Neh. 10:34; 13:31). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (Lev. 6:13).

One of the first material used for making woven cloth (Lev. 13:47, 48, 52, 59; 19:19). The first-fruit of wool was to be offered to the priests (Deut. 18:4). The law prohibiting the wearing of a garment "of divers sorts, as of woollen and linen together" (Deut. 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Ezek. 27:18).

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."

(1.) Fitted on the neck of oxen for the purpose of binding to them the traces by which they might draw the plough, etc. (Num. 19:2; Deut. 21:3). It was a curved piece of wood called 'ol.