Taanach a sandy place, an ancient royal city of the Canaanites, on the south-western border of the plain of Esdraelon, 4 miles south of Megiddo. Its king was conquered by Joshua (12:21). It was assigned to the Levites of the family of Kohath (17:11-18; 21:25). It is mentioned in the song of Deborah (Judg. 5:19). It is identified with the small modern village of Ta'annuk.
Taanath-shiloh approach to Shiloh, a place on the border of Ephraim (Josh. 16:6), probably the modern T'ana, a ruin 7 miles south-east of Shechem, on the ridge east of the Mukhnah plain.
Tabbaoth impressions; rings, "the children of," returned from the Captivity (Ezra 2:43).
Tabbath famous, a town in the tribe of Ephraim (Judg. 7:22), to the south of Bethshean, near the Jordan.
Tabeal goodness of God, the father of one whom the kings of Syria and Samaria in vain attempted to place on the throne of Ahaz (Isa. 7:6).
Tabeel a Persian governor of Samaria, who joined others in the attempt to prevent the rebuilding of Jerusalem (Ezra 4:7).
Taberah burning, a place in the wilderness of Paran, where the "fire of the Lord" consumed the murmuring Israelites (Num. 11:3; Deut. 9:22). It was also called Kibroth-hattaavah (q.v.).
Tabering playing on a small drum or tabret. In Nahum 2:7, where alone it occurs, it means beating on the breast, as players beat on the tabret.
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., "Siccuth").
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.
(4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable tent-temple which Moses erected for the service of God, according to the "pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of the congregation," rather "of meeting", i.e., where God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord" (Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8). A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36). The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34. Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the interior, the holy of holies, "the holy place," "the Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered. The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22. The holy of holies, a cube of 10 cubits, contained the "ark of the testimony", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded. The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense. Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle. The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31). The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4). The word thus rendered ('ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.
Tabernacles, Feast of the third of the great annual festivals of the Jews (Lev. 23:33-43). It is also called the "feast of ingathering" (Ex. 23:16; Deut. 16:13). It was celebrated immediately after the harvest, in the month Tisri, and the celebration lasted for eight days (Lev. 23:33-43). During that period the people left their homes and lived in booths formed of the branches of trees. The sacrifices offered at this time are mentioned in Num. 29:13-38. It was at the time of this feast that Solomon's temple was dedicated (1 Kings 8:2). Mention is made of it after the return from the Captivity. This feast was designed (1) to be a memorial of the wilderness wanderings, when the people dwelt in booths (Lev. 23:43), and (2) to be a harvest thanksgiving (Neh. 8:9-18). The Jews, at a later time, introduced two appendages to the original festival, viz., (1) that of drawing water from the Pool of Siloam, and pouring it upon the altar (John 7:2, 37), as a memorial of the water from the rock in Horeb; and (2) of lighting the lamps at night, a memorial of the pillar of fire by night during their wanderings. "The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness. The ingathering of fruits prophesied of the spiritual harvest.", Valling's Jesus Christ, p. 133.
Tabitha (in Greek called Dorcas), gazelle, a disciple at Joppa. She was distinguished for her alms-deeds and good works. Peter, who was sent for from Lydda on the occasion of her death, prayed over the dead body, and said, "Tabitha, arise." And she opened her eyes and sat up; and Peter "gave her his hand, and raised her up; and calling the saints and widows, he presented her alive" (Acts 9:36-43).
Tables (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 ABRAHAM'S BOSOM; BANQUET; MEALS.)
Tablet 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.
Tabor 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 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.).
(2.) A town of Zebulum (1 Chr. 6:77).
(3.) The "plain of Tabor" (1 Sam. 10:3) should be, as in the Revised Version, "the oak of Tabor." This was probably the Allon-bachuth of Gen. 35:8.
Tabret (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").
Tabrimon good is Rimmon, the father of Benhadad, king of Syria (1 Kings 15:18).
Taches hooks or clasps by which the tabernacle curtains were connected (Ex. 26:6, 11, 33; 35:11).
Tachmonite = Hach'monite, a name given to Jashobeam (2 Sam. 23:8; comp. 1 Chr. 11:11).
Tackling (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.
Tadmor palm, a city built by Solomon "in the wilderness" (2 Chr. 8:4). In 1 Kings 9:18, where the word occurs in the Authorized Version, the Hebrew text and the Revised Version read "Tamar," which is properly a city on the southern border of Palestine and toward the wilderness (comp. Ezek. 47:19; 48:28). In 2 Chr. 8:14 Tadmor is mentioned in connection with Hamath-zobah. It is called Palmyra by the Greeks and Romans. It stood in the great Syrian wilderness, 176 miles from Damascus and 130 from the Mediterranean and was the centre of a vast commercial traffic with Western Asia. It was also an important military station. (See SOLOMON.) "Remains of ancient temples and palaces, surrounded by splendid colonnades of white marble, many of which are yet standing, and thousands of prostrate pillars, scattered over a large extent of space, attest the ancient magnificence of this city of palms, surpassing that of the renowned cities of Greece and Rome."
Tahapanes = Tahpanhes = Tehaphnehes, (called "Daphne" by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gedaliah (q.v.), and settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. "Here," says the discoverer, Mr. Petrie, "the ceremony described by Jeremiah [43:8-10; "brick-kiln", i.e., pavement of brick] took place before the chiefs of the fugitives assembled on the platform, and here Nebuchadnezzar spread his royal pavilion" (R.V., "brickwork").
Tahpenes the wife of Pharaoh, who gave her sister in marriage to Hadad the Edomite (1 Kings 11:19, 20).
Tahtim-hodshi the land of the newly inhabited, (2 Sam. 24:6). It is conjectured that, instead of this word, the reading should be, "the Hittites of Kadesh," the Hittite capital, on the Orontes. It was apparently some region east of the Jordan and north of Gilead.
(1.) Heb. tokhen, "a task," as weighed and measured out = tally, i.e., the number told off; the full number (Ex. 5:18; see 1 Sam. 18:27; 1 Chr. 9:28). In Ezek. 45:11 rendered "measure."
(2.) Heb. hegeh, "a thought;" "meditation" (Ps. 90:9); meaning properly "as a whisper of sadness," which is soon over, or "as a thought." The LXX. and Vulgate render it "spider;" the Authorized Version and Revised Version, "as a tale" that is told. In Job 37:2 this word is rendered "sound;" Revised Version margin, "muttering;" and in Ezek. 2:10, "mourning."
Talent of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name _kikkar_ denotes. A talent of gold was double the weight of a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15).
Talitha cumi (Mark 5:41), a Syriac or Aramaic expression, meaning, "Little maid, arise." Peter, who was present when the miracle was wrought, recalled the actual words used by our Lord, and told them to Mark.
Talmai 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).
(2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death (2 Sam. 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the mother of Absalom (1 Chr. 3:2).
(1.) A Levite porter (1 Chr. 9:17; Neh. 11:19).
(2.) One whose descendants returned with Zerubbabel to Jerusalem (Ezra 2:42; Neh. 7:45); probably the same as (1).
(1.) A place mentioned by Ezekiel (47:19; 48:28), on the southeastern border of Palestine. Some suppose this was "Tadmor" (q.v.).
(2.) The daughter-in-law of Judah, to whose eldest son, Er, she was married (Gen. 38:6). After her husband's death, she was married to Onan, his brother (8), and on his death, Judah promised to her that his third son, Shelah, would become her husband. This promise was not fulfilled, and hence Tamar's revenge and Judah's great guilt (38:12-30).
(3.) A daughter of David (2 Sam. 13:1-32; 1 Chr. 3:9), whom Amnon shamefully outraged and afterwards "hated exceedingly," thereby illustrating the law of human nature noticed even by the heathen, "Proprium humani ingenii est odisse quem laeseris", i.e., "It is the property of human nature to hate one whom you have injured."
(4.) A daughter of Absalom (2 Sam. 14:27).
Tamarisk Heb. 'eshel (Gen. 21:33; 1 Sam. 22:6; 31:13, in the R.V.; but in A.V., "grove," "tree"); Arab. asal. Seven species of this tree are found in Palestine. It is a "very graceful tree, with long feathery branches and tufts closely clad with the minutest of leaves, and surmounted in spring with spikes of beautiful pink blosoms, which seem to envelop the whole tree in one gauzy sheet of colour" (Tristram's Nat. Hist.).
Tammuz a corruption of Dumuzi, the Accadian sun-god (the Adonis of the Greeks), the husband of the goddess Ishtar. In the Chaldean calendar there was a month set apart in honour of this god, the month of June to July, the beginning of the summer solstice. At this festival, which lasted six days, the worshippers, with loud lamentations, bewailed the funeral of the god, they sat "weeping for Tammuz" (Ezek. 8:14). The name, also borrowed from Chaldea, of one of the months of the Hebrew calendar.
Tanhumeth consolation, a Netophathite; one of the captains who supported Gedaliah (2 Kings 25:23; Jer. 40:8).
Tanis (Ezek. 30:14, marg.). See ZOAN.
(1.) A town in the valley or lowland of Judah; formerly a royal city of the Canaanites (Josh. 12:17; 15:34). It is now called Tuffuh, about 12 miles west of Jerusalem.
(2.) A town on the border of Ephraim (Josh. 16:8). The "land" of Tappuah fell to Manasseh, but the "city" to Ephraim (17:8).
(3.) En-tappuah, the well of the apple, probably one of the springs near Yassuf (Josh. 17:7).
Tarah stopping; station, an encampment of the Hebrews in the wilderness (Num. 33:27, 28).
Tares the bearded darnel, mentioned only in Matt. 13:25-30. It is the Lolium temulentum, a species of rye-grass, the seeds of which are a strong soporific poison. It bears the closest resemblance to wheat till the ear appears, and only then the difference is discovered. It grows plentifully in Syria and Palestine.
Target (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").
Tarshish a Sanscrit or Aryan word, meaning "the sea
(1.) One of the "sons" of Javan (Gen. 10:4; 1 Chr. 1:7).
(2.) The name of a place which first comes into notice in the days of Solomon. The question as to the locality of Tarshish has given rise to not a little discussion. Some think there was a Tarshish in the East, on the Indian coast, seeing that "ships of Tarshish" sailed from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the place so named. There can be little doubt, however, that this is the name of a Phoenician port in Spain, between the two mouths of the Guadalquivir (the name given to the river by the Arabs, and meaning "the great wady" or water-course). It was founded by a Carthaginian colony, and was the farthest western harbour of Tyrian sailors. It was to this port Jonah's ship was about to sail from Joppa. It has well been styled "the Peru of Tyrian adventure;" it abounded in gold and silver mines. It appears that this name also is used without reference to any locality. "Ships of Tarshish" is an expression sometimes denoting simply ships intended for a long voyage (Isa. 23:1, 14), ships of a large size (sea-going ships), whatever might be the port to which they sailed. Solomon's ships were so styled (1 Kings 10:22; 22:49).
Tarsus 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 PAUL.)
Tartak prince of darkness, one of the gods of the Arvites, who colonized part of Samaria after the deportation of Israel by Shalmaneser (2 Kings 17:31).
Tartan an Assyrian word, meaning "the
(1.) One of Sennacherib's messengers to Hezekiah (2 Kings 18:17).
(2.) One of Sargon's generals (Isa. 20:1).
Tatnai gift, a Persian governor (Heb. pehah, i.e., "satrap;" modern "pasha") "on this side the river", i.e., of the whole tract on the west of the Euphrates. This Hebrew title _pehah_ is given to governors of provinces generally. It is given to Nehemiah (5:14) and to Zerubbabel (Hag. 1:1). It is sometimes translated "captain" (1 Kings 20:24; Dan. 3:2, 3), sometimes also "deputy" (Esther 8:9; 9:3). With others, Tatnai opposed the rebuilding of the temple (Ezra 5:6); but at the command of Darius, he assisted the Jews (6:1-13).
Taverns, The three a place on the great "Appian Way," about 11 miles from Rome, designed for the reception of travellers, as the name indicates. Here Paul, on his way to Rome, was met by a band of Roman Christians (Acts 28:15). The "Tres Tabernae was the first mansio or mutatio, that is, halting-place for relays, from Rome, or the last on the way to the city. At this point three roads run into the Via Appia, that from Tusculum, that from Alba Longa, and that from Antium; so necessarily here would be a halting-place, which took its name from the three shops there, the general store, the blacksmith's, and the refreshment-house...Tres Tabernae is translated as Three Taverns, but it more correctly means three shops" (Forbes's Footsteps of St. Paul, p.20).
Taxes first mentioned in the command (Ex. 30:11-16) that every Jew from twenty years and upward should pay an annual tax of "half a shekel for an offering to the Lord." This enactment was faithfully observed for many generations (2 Chr. 24:6; Matt. 17:24). Afterwards, when the people had kings to reign over them, they began, as Samuel had warned them (1 Sam. 8:10-18), to pay taxes for civil purposes (1 Kings 4:7; 9:15; 12:4). Such taxes, in increased amount, were afterwards paid to the foreign princes that ruled over them. In the New Testament the payment of taxes, imposed by lawful rulers, is enjoined as a duty (Rom. 13:1-7; 1 Pet. 2:13, 14). Mention is made of the tax (telos) on merchandise and travellers (Matt. 17:25); the annual tax (phoros) on property (Luke 20:22; 23:2); the poll-tax (kensos, "tribute," Matt. 17:25; 22:17; Mark 12:14); and the temple-tax ("tribute money" = two drachmas = half shekel, Matt. 17:24-27; comp. Ex. 30:13). (See TRIBUTE.)
Taxing (Luke 2:2; R.V., "enrolment"), "when Cyrenius was governor of Syria," is simply a census of the people, or an enrolment of them with a view to their taxation. The decree for the enrolment was the occasion of Joseph and Mary's going up to Bethlehem. It has been argued by some that Cyrenius (q.v.) was governor of Cilicia and Syria both at the time of our Lord's birth and some years afterwards. This decree for the taxing referred to the whole Roman world, and not to Judea alone. (See CENSUS.)
Tebeth (Esther 2:16), a word probably of Persian origin, denoting the cold time of the year; used by the later Jews as denoting the tenth month of the year. Assyrian tebituv, "rain."
Teil tree (an old name for the lime-tree, the tilia), Isa. 6:13, the terebinth, or turpentine-tree, the Pistacia terebinthus of botanists. The Hebrew word here used (elah) is rendered oak (q.v.) in Gen. 35:4; Judg. 6:11, 19; Isa. 1:29, etc. In Isa. 61:3 it is rendered in the plural "trees;" Hos. 4:13, "elm" (R.V., "terebinth"). Hos. 4:13, "elm" (R.V., "terebinth"). In 1 Sam. 17:2, 19 it is taken as a proper name, "Elah" (R.V. marg., "terebinth"). "The terebinth of Mamre, or its lineal successor, remained from the days of Abraham till the fourth century of the Christian era, and on its site Constantine erected a Christian church, the ruins of which still remain." This tree "is seldom seen in clumps or groves, never in forests, but stands isolated and weird-like in some bare ravine or on a hill-side where nothing else towers above the low brushwood" (Tristram).
Tekel weighed (Dan. 5:27).
Tekoa, Tekoah pitching of tents; fastening down, a town of Judah, about 12 miles south of Jerusalem, and visible from the city. From this place Joab procured a "wise woman," who pretended to be in great affliction, and skilfully made her case known to David. Her address to the king was in the form of an apologue, similar to that of Nathan (2 Sam. 12:1-6). The object of Joab was, by the intervention of this woman, to induce David to bring back Absalom to Jerusalem (2 Sam. 14:2, 4, 9). This was also the birth-place of the prophet Amos (1:1). It is now the village of Teku'a, on the top of a hill among ruins, 5 miles south of Bethlehem, and close to Beth-haccerem ("Herod's mountain").
Tel-abib hill of corn, a place on the river Chebar, the residence of Ezekiel (Ezek. 3:15). The site is unknown.
Telaim young lambs, a place at which Saul gathered his army to fight against Amalek (1 Sam. 15:4); probably the same as Telem (2).
Telassar or Thelasar, (Isa. 37:12; 2 Kings 19:12), a province in the south-east of Assyria, probably in Babylonia. Some have identified it with Tel Afer, a place in Mesopotamia, some 30 miles from Sinjar.
(1.) A porter of the temple in the time of Ezra (10:24).
(2.) A town in the southern border of Judah (Josh. 15:24); probably the same as Telaim.
Tel-haresha hill of the wood, a place in Babylon from which some captive Jews returned to Jerusalem (Ezra 2:59; Neh. 7:61).
Tel-melah hill of salt, a place in Babylon from which the Jews returned (id.).
Tema 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'.
(1.) A grandson of Esau, one of the "dukes of Edom" (Gen. 36:11, 15, 42).
(2.) A place in Southern Idumea, the land of "the sons of the east," frequently mentioned in the Old Testament. It was noted for the wisdom of its inhabitants (Amos 1:12; Obad. 1:8; Jer. 49:7; Ezek. 25:13). It was divided from the hills of Paran by the low plain of Arabah (Hab. 3:3).
Temanite a man of Teman, the designation of Eliphaz, one of Job's three friends (Job 2:11; 22:1).
Temeni one of the sons of Ashur, the father of Tekoa (1 Chr. 4:6).
Temple first used of the tabernacle, which is called "the temple of the Lord" (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ's human body (John 2:19, 21). Believers are called "the temple of God" (1 Cor. 3:16, 17). The Church is designated "an holy temple in the Lord" (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen "temple of the great goddess Diana" (Acts 19:27). This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1 Kings 6:17); "the temple [R.V., 'house'] of the Lord" (2 Kings 11:10); "thy holy temple" (Ps. 79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of the God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an "house of prayer" (56:7; Matt. 21:13); "an house of sacrifice" (2 Chr. 7:12); "the house of their sanctuary" (2 Chr. 36:17); "the mountain of the Lord's house" (Isa. 2:2); "our holy and our beautiful house" (64:11); "the holy mount" (27:13); "the palace for the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2 Chr. 24:6); "Zion" (Ps. 74:2; 84:7). Christ calls it "my Father's house" (John 2:16).
Temple, Herod's. The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord's life on earth (John 2:16, 19-21), and the temple was completed only A.D. 65. But it was not long permitted to exist. Within forty years after our Lord's crucifixion, his prediction of its overthrow was accomplished (Luke 19: 41-44). The Roman legions took the city of Jerusalem by storm, and notwithstanding the strenuous efforts Titus made to preserve the temple, his soldiers set fire to it in several places, and it was utterly destroyed (A.D. 70), and was never rebuilt. Several remains of Herod's stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called "the court of the Gentiles," intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: "No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue." There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks. It is of importance to notice that the word rendered "sanctuary" in the inscription was used in a specific sense of the inner court, the court of the Israelites, and is the word rendered "temple" in John 2:15 and Acts 21:28, 29. When Paul speaks of the middle wall of partition (Eph. 2:14), he probably makes allusion to this dividing wall. Within this partition wall stood the temple proper, consisting of, (1) the court of the women, 8 feet higher than the outer court; (2) 10 feet higher than this court was the court of Israel; (3) the court of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet above that; thus in all 29 feet above the level of the outer court. The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., "the sacred enclosure." This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the "Dome of the Rock," or the Mosque of Omar. This mosque covers the site of Solomon's temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., "rock." Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this "sacred enclosure" which the temple occupied has not been yet definitely ascertained. Some affirm that Herod's temple covered the site of Solomon's temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the "enclosure," forming in all a square of more than 900 feet. It is argued by others that Herod's temple occupied a square of 600 feet at the south-west of the "enclosure."
Temple, Solomon's. Before his death David had "with
all his might" provided materials in great abundance for the
building of the temple on the summit of Mount Moriah (1 Chr. 22:14;
29:4; 2 Chr. 3:1), on the east of the city, on the spot where Abraham
had offered up Isaac (Gen. 22:1-14). In the beginning of his reign
Solomon set about giving effect to the desire that had been so
earnestly cherished by his father, and prepared additional materials
for the building. From subterranean quarries at Jerusalem he obtained
huge blocks of stone for the foundations and walls of the temple.
These stones were prepared for their places in the building under the
eye of Tyrian master-builders. He also entered into a compact with
Hiram II., king of Tyre, for the supply of whatever else was needed
for the work, particularly timber from the forests of Lebanon, which
was brought in great rafts by the sea to Joppa, whence it was dragged
to Jerusalem (1 Kings 5). As the hill on which the temple was to be
built did not afford sufficient level space, a huge wall of solid
masonry of great height, in some places more than 200 feet high, was
raised across the south of the hill, and a similar wall on the
eastern side, and in the spaces between were erected many arches and
pillars, thus raising up the general surface to the required level.
Solomon also provided for a sufficient water supply for the temple by
hewing in the rocky hill vast cisterns, into which water was conveyed
by channels from the "pools" near Bethlehem. One of these
cisterns, the "great sea," was capable of containing three
millions of gallons. The overflow was led off by a conduit to the
Kidron. In all these preparatory undertakings a space of about three
years was occupied; and now the process of the erection of the great
building began, under the direction of skilled Phoenician builders
and workmen, in the fourth year of Solomon's reign, 480 years after
the Exodus (1 Kings 6; 2 Chr. 3). Many thousands of labourers and
skilled artisans were employed in the work. Stones prepared in the
quarries underneath the city (1 Kings 5:17, 18) of huge dimension
(see QUARRIES) were gradually placed on the massive walls, and
closely fitted together without any mortar between, till the whole
structure was completed. No sound of hammer or axe or any tool of
iron was heard as the structure arose (6:7). "Like some tall
palm the noiseless fabric sprang." The building was 60 cubits
long, 20 cubits wide, and 30 cubits high. The engineers of the
Palestine Exploration Fund, in their explorations around the temple
area, discovered what is believed to have been the "chief corner
stone" of the temple, "the most interesting stone in the
world." It lies at the bottom of the south-eastern angle, and is
3 feet 8 inches high by 14 feet long. It rests on the solid rock at a
depth of 79 feet 3 inches below the present surface. (See PINNACLE.)
In examining the walls the engineers were "struck with
admiration at the vastness of the blocks and the general excellence
of the workmanship." At length, in the autumn of the eleventh
year of his reign, seven and a half years after it had been begun,
the temple was completed in all its architectural magnificence and
beauty. For thirteen years there it stood, on the summit of Moriah,
silent and unused. The reasons for this strange delay in its
consecration are unknown. At the close of these thirteen years
preparations for the dedication of the temple were made on a scale of
the greatest magnificence. The ark was solemnly brought from the tent
in which David had deposited it to the place prepared for it in the
temple, and the glory-cloud, the symbol of the divine presence,
filled the house. Then Solomon ascended a platform which had been
erected for him, in the sight of all the people, and lifting up his
hands to heaven poured out his heart to God in prayer (1 Kings 8; 2
Chr. 6, 7). The feast of dedication, which lasted seven days,
followed by the feast of tabernacles, marked a new era in the history
of Israel. On the eighth day of the feast of tabernacles, Solomon
dismissed the vast assemblage of the people, who returned to their
homes filled with joy and gladness, "Had Solomon done no other
service beyond the building of the temple, he would still have
influenced the religious life of his people down to the latest days.
It was to them a perpetual reminder and visible symbol of God's
presence and protection, a strong bulwark of all the sacred
traditions of the law, a witness to duty, an impulse to historic
study, an inspiration of sacred song." The temple consisted of,
(1.) The oracle or most holy place (1 Kings 6:19; 8:6), called also the "inner house" (6:27), and the "holiest of all" (Heb. 9:3). It was 20 cubits in length, breadth, and height. It was floored and wainscotted with cedar (1 Kings 6:16), and its walls and floor were overlaid with gold (6:20, 21, 30). There was a two-leaved door between it and the holy place overlaid with gold (2 Chr. 4:22); also a veil of blue purple and crimson and fine linen (2 Chr. 3:14; comp. Ex. 26:33). It had no windows (1 Kings 8:12). It was indeed the dwelling-place of God.
(2.) The holy place (q.v.), 1 Kings 8:8-10, called also the "greater house" (2 Chr. 3:5) and the "temple" (1 Kings 6:17).
(3.) The porch or entrance before the temple on the east (1 Kings 6:3; 2 Chr. 3:4; 29:7). In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings 11:14; 23:3).
(4.) The chambers, which were built about the temple on the southern, western, and northern sides (1 Kings 6:5-10). These formed a part of the building. Round about the building were,
(1.) The court of the priests (2 Chr. 4:9), called the "inner court" (1 Kings 6:36). It contained the altar of burnt-offering (2 Chr. 15:8), the brazen sea (4:2-5, 10), and ten lavers (1 Kings 7:38, 39).
(2.) The great court, which surrounded the whole temple (2 Chr. 4:9). Here the people assembled to worship God (Jer. 19:14; 26:2). This temple erected by Solomon was many times pillaged during the course of its history, (1) 1 Kings 14:25, 26; (2) 2 Kings 14:14; (3) 2 Kings 16:8, 17, 18; (4) 2 Kings 18:15, 16. At last it was pillaged and destroyed by Nebuchadnezzar (2 Kings 24:13; 2 Chr. 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19; Isa. 64:11). These sacred vessels were at length, at the close of the Captivity, restored to the Jews by Cyrus (Ezra 1:7-11).
Temple, the Second. After the return from captivity, under Zerubbabel (q.v.) and the high priest Jeshua, arrangements were almost immediately made to reorganize the long-desolated kingdom. The body of pilgrims, forming a band of 42,360, including children, having completed the long and dreary journey of some four months, from the banks of the Euphrates to Jerusalem, were animated in all their proceeding by a strong religious impulse, and therefore one of their first cares was to restore their ancient worship by rebuilding the temple. On the invitation of Zerubbabel, the governor, who showed them a remarkable example of liberality by contributing personally 1,000 golden darics (probably about $6,000), besides other gifts, the people with great enthusiasm poured their gifts into the sacred treasury (Ezra 2). First they erected and dedicated the altar of Jehovah on the exact spot where it had formerly stood, and they then cleared away the charred heaps of debris which occupied the site of the old temple; and in the second month of the second year (B.C. 535), amid great public excitement and rejoicing (Ps. 116; 117; 118), the foundations of the second temple were laid. A wide interest was felt in this great movement, although it was regarded with mingled feelings by the spectators (Hag. 2:3; Zech. 4:10). The Samaritans made proposals for a co-operation in the work. Zerubbabel and Jeshua and the elders, however, declined all such cooperation: Judah must build the temple without help. Immediately evil reports were spread regarding the Jews. The Samaritans sought to "frustrate their purpose" (Ezra 4:5), and sent messengers to Ecbatana and Susa, with the result that the work was suspended. Seven years after this Cyrus died ingloriously, having killed himself in Syria when on his way back from Egypt to the east, and was succeeded by his son Cambyses (B.C. 529-522), on whose death the "false Smerdis," an imposter, occupied the throne for some seven or eight months, and then Darius Hystaspes became king (B.C. 522). In the second year of this monarch the work of rebuilding the temple was resumed and carried forward to its completion (Ezra 5: 6-17; 6:1-15), under the stimulus of the earnest counsels and admonitions of the prophets Haggai and Zechariah. It was ready for consecration in the spring of B.C. 516, twenty years after the return from captivity. This second temple had not the ark, the Urim and Thummim, the holy oil, the sacred fire, the tables of stone, the pot of manna, and Aaron's rod. As in the tabernacle, there was in it only one golden lamp for the holy place, one table of shewbread, and the incense altar, with golden censers, and many of the vessels of gold that had belonged to Solomon's temple that had been carried to Babylon but restored by Cyrus (Ezra 1:7-11). This second temple also differed from the first in that, while in the latter there were numerous "trees planted in the courts of the Lord," there were none in the former. The second temple also had for the first time a space, being a part of the outer court, provided for proselytes who were worshippers of Jehovah, although not subject to the laws of Judaism. The temple, when completed, was consecrated amid great rejoicings on the part of all the people (Ezra 6:16), although there were not wanting outward evidences that the Jews were no longer an independent people, but were subject to a foreign power. Hag. 2:9 is rightly rendered in the Revised Version, "The latter glory of this house shall be greater than the former," instead of, "The glory of this latter house," etc., in the Authorized Version. The temple, during the different periods of its existence, is regarded as but one house, the one only house of God (comp. 2:3). The glory here predicted is spiritual glory and not material splendour. "Christ himself, present bodily in the temple on Mount Zion during his life on earth, present spiritually in the Church now, present in the holy city, the heavenly Jerusalem, of which he is the temple, calling forth spiritual worship and devotion is the glory here predicted" (Perowne).
(1.) Trial; a being put to the test. Thus God "tempted [Gen. 22: 1; R.V., 'did prove'] Abraham;" and afflictions are said to tempt, i.e., to try, men (James 1:2, 12; comp. Deut. 8:2), putting their faith and patience to the test.
(2.) Ordinarily, however, the word means solicitation to that which is evil, and hence Satan is called "the tempter" (Matt. 4:3). Our Lord was in this way tempted in the wilderness. That temptation was not internal, but by a real, active, subtle being. It was not self-sought. It was submitted to as an act of obedience on his part. "Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words" (Matt. 4:1-11). The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (q.v.), "a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho." Temptation is common to all (Dan. 12:10; Zech. 13:9; Ps. 66:10; Luke 22:31, 40; Heb. 11:17; James 1:12; 1 Pet. 1:7; 4:12). We read of the temptation of Joseph (Gen. 39), of David (2 Sam. 24; 1 Chr. 21), of Hezekiah (2 Chr. 32:31), of Daniel (Dan. 6), etc. So long as we are in this world we are exposed to temptations, and need ever to be on our watch against them.
(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.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (Isa. 22:16; comp. 14:18), the temple (Ps. 46:4; 84:2; 132:5), and of the tabernacle (Ex. 25:9; 26:1; 40:9; Num. 1:50, 53; 10:11). When distinguished from 'ohel, it denotes the twelve interior curtains which lay upon the framework of the tabernacle (q.v.).
(3.) Heb. kubbah (Num. 25:8), a dome-like tent devoted to the impure worship of Baal-peor.
(4.) Heb. succah (2 Sam. 11:11), a tent or booth made of green boughs or branches (see Gen. 33:17; Lev. 23:34, 42; Ps. 18:11; Jonah 4:5; Isa. 4:6; Neh. 8:15-17, where the word is variously rendered). Jubal was "the father of such as dwell in tents" (Gen. 4:20). The patriarchs were "dwellers in tents" (Gen. 9:21, 27; 12:8; 13:12; 26:17); and during their wilderness wanderings all Israel dwelt in tents (Ex. 16:16; Deut. 33:18; Josh. 7:24). Tents have always occupied a prominent place in Eastern life (1 Sam. 17:54; 2 Kings 7:7; Ps. 120:5; Cant. 1:5). Paul the apostle's occupation was that of a tent-maker (Acts 18:3); i.e., perhaps a maker of tent cloth.
Tenth deal i.e., the tenth part of an ephah (as in the R.V.), equal to an omer or six pints. The recovered leper, to complete his purification, was required to bring a trespass, a sin, and a burnt offering, and to present a meal offering, a tenth deal or an omer of flour for each, with oil to make it into bread or cakes (Lev. 14:10, 21; comp. Ex. 16:36; 29:40).
Terah 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!
Teraphim 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 THUMMIM.)
Terebinth (R.V. marg. of Deut. 11:30, etc.), the Pistacia terebinthus of botanists; a tree very common in the south and east of Palestine. (See OAK.)
Teresh severe, a eunuch or chamberlain in the palace of Ahasuerus, who conspired with another to murder him. The plot was detected by Mordecai, and the conspirators were put to death (Esther 2:21; 6:2).
Tertius the third, a Roman Christian whom Paul employed as his amanuensis in writing his epistle to the Romans (16:22).
Tertullus a modification of "Tertius;" a Roman advocate, whom the Jews employed to state their case against Paul in the presence of Felix (Acts 24:1-9). The charges he adduced against the apostle were, "First, that he created disturbances among the Romans throughout the empire, an offence against the Roman government (crimen majestatis). Secondly, that he was a ringleader of the sect of the Nazarenes; disturbed the Jews in the exercise of their religion, guaranteed by the state; introduced new gods, a thing prohibited by the Romans. And thirdly, that he attempted to profane the temple, a crime which the Jews were permitted to punish."
Testament occurs twelve times in the New Testament (Heb. 9:15, etc.) as the rendering of the Gr. diatheke, which is twenty times rendered "covenant" in the Authorized Version, and always so in the Revised Version. The Vulgate translates incorrectly by testamentum, whence the names "Old" and "New Testament," by which we now designate the two sections into which the Bible is divided. (See BIBLE.)
(1.) Witness or evidence (2 Thess. 1:10).
(2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20).
(3.) The altar raised by the Gadites and Reubenites (Josh. 22:10).
Testimony, Tabernacle of 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).
Tetrarch strictly the ruler over the fourth part of a province; but the word denotes a ruler of a province generally (Matt. 14:1; Luke 3:1, 19; 9:7; Acts 13:1). Herod and Phasael, the sons of Antipater, were the first tetrarchs in Palestine. Herod the tetrarch had the title of king (Matt. 14:9).
Thaddaeus breast, the name of one of the apostles (Mark 3:18), called "Lebbaeus" in Matt. 10:3, and in Luke 6:16, "Judas the brother of James;" while John (14:22), probably referring to the same person, speaks of "Judas, not Iscariot." These different names all designate the same person, viz., Jude or Judas, the author of the epistle.
Thahash a badger, a son of Nahor, Abraham's brother (Gen. 22:24).
Tharshish (1 Kings 10:22; 22:48). See TARSHISH.
Theatre 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.
Thebez brightness, a place some 11 miles north-east of Shechem, on the road to Scythopolis, the modern Tabas. Abimelech led his army against this place, because of its participation in the conspiracy of the men of Shechem; but as he drew near to the strong tower to which its inhabitants had fled for safety, and was about to set fire to it, a woman cast a fragment of millstone at him, and "all to brake his skull" i.e., "altogether brake," etc. His armourbearer thereupon "thrust him through, and he died" (Judg. 9:50-55).
Theft Punished by restitution, the proportions of which are noted in 2 Sam. 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex. 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (22:2). A man-stealer was to be put to death (21:16). All theft is forbidden (Ex. 20:15; 21:16; Lev. 19:11; Deut. 5:19; 24:7; Ps. 50:18; Zech. 5:3; Matt. 19:18; Rom. 13:9; Eph. 4:28; 1 Pet. 4:15).
Theocracy a word first used by Josephus to denote that the Jews were under the direct government of God himself. The nation was in all things subject to the will of their invisible King. All the people were the servants of Jehovah, who ruled over their public and private affairs, communicating to them his will through the medium of the prophets. They were the subjects of a heavenly, not of an earthly, king. They were Jehovah's own subjects, ruled directly by him (comp. 1 Sam. 8:6-9).
Theophilus lover of God, a Christian, probably a Roman, to whom Luke dedicated both his Gospel (Luke 1:3) and the Acts of the Apostles (1:1). Nothing beyond this is known of him. From the fact that Luke applies to him the title "most excellent", the same title Paul uses in addressing Felix (Acts 23:26; 24:3) and Festus (26:25), it has been concluded that Theophilus was a person of rank, perhaps a Roman officer.
Thessalonians, Epistles to the. The first epistle to the Thessalonians was the first of all Paul's epistles. It was in all probability written from Corinth, where he abode a "long time" (Acts 18:11, 18), early in the period of his residence there, about the end of A.D. 52. The occasion of its being written was the return of Timotheus from Macedonia, bearing tidings from Thessalonica regarding the state of the church there (Acts 18:1-5; 1 Thess. 3:6). While, on the whole, the report of Timothy was encouraging, it also showed that divers errors and misunderstandings regarding the tenor of Paul's teaching had crept in amongst them. He addresses them in this letter with the view of correcting these errors, and especially for the purpose of exhorting them to purity of life, reminding them that their sanctification was the great end desired by God regarding them. The subscription erroneously states that this epistle was written from Athens. The second epistle to the Thessalonians was probably also written from Corinth, and not many months after the first. The occasion of the writing of this epistle was the arrival of tidings that the tenor of the first epistle had been misunderstood, especially with reference to the second advent of Christ. The Thessalonians had embraced the idea that Paul had taught that "the day of Christ was at hand", that Christ's coming was just about to happen. This error is corrected (2:1-12), and the apostle prophetically announces what first must take place. "The apostasy" was first to arise. Various explanations of this expression have been given, but that which is most satisfactory refers it to the Church of Rome.
Thessalonica a large and populous city on the Thermaic bay. It was the capital of one of the four Roman districts of Macedonia, and was ruled by a praetor. It was named after Thessalonica, the wife of Cassander, who built the city. She was so called by her father, Philip, because he first heard of her birth on the day of his gaining a victory over the Thessalians. On his second missionary journey, Paul preached in the synagogue here, the chief synagogue of the Jews in that part of Macedonia, and laid the foundations of a church (Acts 17:1-4; 1 Thes. 1:9). The violence of the Jews drove him from the city, when he fled to Berea (Acts 17:5-10). The "rulers of the city" before whom the Jews "drew Jason," with whom Paul and Silas lodged, are in the original called politarchai, an unusual word, which was found, however, inscribed on an arch in Thessalonica. This discovery confirms the accuracy of the historian. Paul visited the church here on a subsequent occasion (20:1-3). This city long retained its importance. It is the most important town of European Turkey, under the name of Saloniki, with a mixed population of about 85,000.
Theudas 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.
Thick clay (Hab. 2:6) is correctly rendered in the Revised Version "pledges." The Chaldean power is here represented as a rapacious usurer, accumulating the wealth that belonged to others.
Thieves, The two (Luke 23:32, 39-43), robbers, rather brigands, probably followers of Barabbas. Our Lord's cross was placed between those of the "malefactors," to add to the ignominy of his position. According to tradition, Demas or Dismas was the name of the penitent thief hanging on the right, and Gestas of the impenitent on the left.
(1.) Heb. hoah (2 Kings 14:9; Job 31:40). In Job 41:2 the Hebrew word is rendered "thorn," but in the Revised Version "hook." It is also rendered "thorn" in 2 Chr. 33:11; Prov. 26:9; Cant. 2:2; "brambles" in Isa. 34:13. It is supposed to be a variety of the wild plum-tree, but by some it is regarded as the common thistle, of which there are many varieties in Palestine.
(2.) Heb. dardar, meaning "a plant growing luxuriantly" (Gen. 3:18; Hos. 10:8); Gr. tribolos, "a triple point" (Matt. 7:16; Heb. 6:8, "brier," R.V. "thistle"). This was probably the star-thistle, called by botanists Centaurea calcitropa, or "caltrops," a weed common in corn-fields. (See THORNS.)
Thomas 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.
(1.) Heb. hedek (Prov. 15:19), rendered "brier" in Micah 7:4. Some thorny plant, of the Solanum family, suitable for hedges. This is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff."
(2.) Heb. kotz (Gen. 3:18; Hos. 10:8), rendered _akantha_ by the LXX. In the New Testament this word _akantha_ is also rendered "thorns" (Matt. 7:16; 13:7; Heb. 6:8). The word seems to denote any thorny or prickly plant (Jer. 12:13). It has been identified with the Ononis spinosa by some.
(3.) Heb. na'atzutz (Isa. 7:19; 55:13). This word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurved, and often create a festering wound." It often grows to a great size. (See CROWN OF THORNS.)
(4.) Heb. atad (Ps. 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.
Thorn in the flesh (2 Cor. 12:7-10). Many interpretations
have been given of this passage.
(1.) Roman Catholic writers think that it denotes suggestions to impiety.
(2.) Luther, Calvin, and other Reformers interpret the expression as denoting temptation to unbelief.
(3.) Others suppose the expression refers to "a pain in the ear or head," epileptic fits, or, in general, to some severe physical infirmity, which was a hindrance to the apostle in his work (comp. 1 Cor. 2:3; 2 Cor. 10:10; 11:30; Gal. 4:13, 14; 6:17). With a great amount of probability, it has been alleged that his malady was defect of sight, consequent on the dazzling light which shone around him at his conversion, acute opthalmia. This would account for the statements in Gal. 4:14; 2 Cor. 10:10; also Acts 23:5, and for his generally making use of the help of an amanuensis (comp. Rom. 16:22, etc.).
(4.) Another view which has been maintained is that this "thorn" consisted in an infirmity of temper, to which he occasionally gave way, and which interfered with his success (comp. Acts 15:39; 23:2-5). If we consider the fact, "which the experience of God's saints in all ages has conclusively established, of the difficulty of subduing an infirmity of temper, as well as the pain, remorse, and humiliation such an infirmity is wont to cause to those who groan under it, we may be inclined to believe that not the least probable hypothesis concerning the 'thorn' or 'stake' in the flesh is that the loving heart of the apostle bewailed as his sorest trial the misfortune that, by impatience in word, he had often wounded those for whom he would willingly have given his life" (Lias's Second Cor., Introd.).
Thousands (Micah 5:2), another name for "families" or "clans" (see Num. 1:16; 10:4; Josh. 22:14, 21). Several "thousands" or "families" made up a "tribe."
Threshing. See AGRICULTURE.
(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."
(2.) 'Asuppim, pl. (Neh. 12:25), rendered correctly "storehouses" in the Revised Version. In 1 Chr. 26:15, 17 the Authorized Version retains the word as a proper name, while in the Revised Version it is translated "storehouses."
Throne (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.
Thummim 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.
Thunder often referred to in Scripture (Job 40:9; Ps. 77:18; 104:7). James and John were called by our Lord "sons of thunder" (Mark 3:17). In Job 39:19, instead of "thunder," as in the Authorized Version, the Revised Version translates (ra'amah) by "quivering main" (marg., "shaking"). Thunder accompanied the giving of the law at Sinai (Ex. 19:16). It was regarded as the voice of God (Job 37:2; Ps. 18:13; 81:7; comp. John 12:29). In answer to Samuel's prayer (1 Sam. 12:17, 18), God sent thunder, and "all the people greatly feared," for at such a season (the wheat-harvest) thunder and rain were almost unknown in Palestine.
Thyatira a city of Asia Minor, on the borders of Lydia and Mysia. Its modern name is Ak-hissar, i.e., "white castle." Here was one of the seven churches (Rev. 1:11; 2:18-28). Lydia, the seller of purple, or rather of cloth dyed with this colour, was from this city (Acts 16:14). It was and still is famous for its dyeing. Among the ruins, inscriptions have been found relating to the guild of dyers in that city in ancient times.
Thyine wood mentioned only in Rev. 18:12 among the articles which would cease to be purchased when Babylon fell. It was called citrus, citron wood, by the Romans. It was the Callitris quadrivalvis of botanists, of the cone-bearing order of trees, and of the cypress tribe of this order. The name of this wood is derived from the Greek word _thuein_, "to sacrifice," and it was so called because it was burnt in sacrifices, on account of its fragrance. The wood of this tree was reckoned very valuable, and was used for making articles of furniture by the Greeks and Romans. Like the cedars of Lebanon, it is disappearing from the forests of Palestine.
Tiberias a city, the modern Tubarich, on the western shore of the Sea of Tiberias. It is said to have been founded by Herod Antipas (A.D. 16), on the site of the ruins of an older city called Rakkath, and to have been thus named by him after the Emperor Tiberius. It is mentioned only three times in the history of our Lord (John 6:1,23; 21:1). In 1837 about one-half of the inhabitants perished by an earthquake. The population of the city is now about six thousand, nearly the one-half being Jews. "We do not read that our Lord ever entered this city. The reason of this is probably to be found in the fact that it was practically a heathen city, though standing upon Jewish soil. Herod, its founder, had brought together the arts of Greece, the idolatry of Rome, and the gross lewdness of Asia. There were in it a theatre for the performance of comedies, a forum, a stadium, a palace roofed with gold in imitation of those in Italy, statues of the Roman gods, and busts of the deified emperors. He who was not sent but to the lost sheep of the house of Israel might well hold himself aloof from such scenes as these" (Manning's Those Holy Fields). After the fall of Jerusalem (A.D. 70), Tiberias became one of the chief residences of the Jews in Palestine. It was for more than three hundred years their metropolis. From about A.D. 150 the Sanhedrin settled here, and established rabbinical schools, which rose to great celebrity. Here the Jerusalem (or Palestinian) Talmud was compiled about the beginning of the fifth century. To this same rabbinical school also we are indebted for the Masora, a "body of traditions which transmitted the readings of the Hebrew text of the Old Testament, and preserved, by means of the vowel-system, the pronunciation of the Hebrew." In its original form, and in all manuscripts, the Hebrew is written without vowels; hence, when it ceased to be a spoken language, the importance of knowing what vowels to insert between the consonants. This is supplied by the Masora, and hence these vowels are called the "Masoretic vowel-points."
Tiberias, Sea of called also the Sea of Galilee (q.v.) and of Gennesaret. In the Old Testament it is called the Sea of Chinnereth or Chinneroth. John (21:1) is the only evangelist who so designates this lake. His doing so incidentally confirms the opinion that he wrote after the other evangelists, and at a period subsequent to the taking of Jerusalem (A.D. 70). Tiberias had by this time become an important city, having been spared by the Romans, and made the capital of the province when Jerusalem was destroyed. It thus naturally gave its name to the lake.
Tiberius Caesar i.e., as known in Roman history, Tiberius Claudius Nero, only mentioned in Luke 3:1. He was the stepson of Augustus, whom he succeeded on the throne, A.D. 14. He was noted for his vicious and infamous life. In the fifteenth year of his reign John the Baptist entered on his public ministry, and under him also our Lord taught and suffered. He died A.D. 37. He is frequently referred to simply as "Caesar" (Matt. 22:17, 21; Mark 12:14, 16, 17; Luke 20:22, 24, 25; 23:2; John 19:12, 15).
Tibni building of Jehovah, the son of Ginath, a man of some position, whom a considerable number of the people chose as monarch. For the period of four years he contended for the throne with Omri (1 Kings 16:21, 22), who at length gained the mastery, and became sole monarch of Israel.
Tidal (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.
Tiglath-Pileser I. (not mentioned in Scripture) was the most famous of the monarchs of the first Assyrian empire (about B.C. 1110). After his death, for two hundred years the empire fell into decay. The history of David and Solomon falls within this period. He was succeeded by his son, Shalmaneser II.
Tiglath-Pileser III. or Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.). He appears in the Assyrian records as gaining, in the fifth year of his reign (about B.C. 741), a victory over Azariah (= Uzziah in 2 Chr.26:1), king of Judah, whose achievements are described in 2 Chr. 26:6-15. He is first mentioned in Scripture, however, as gaining a victory over Pekah, king of Israel, and Rezin of Damascus, who were confederates. He put Rezin to death, and punished Pekah by taking a considerable portion of his kingdom, and carrying off (B.C. 734) a vast number of its inhabitants into captivity (2 Kings 15:29; 16:5-9; 1 Chr. 5:6, 26), the Reubenites, the Gadites, and half the tribe of Manasseh whom he settled in Gozan. In the Assyrian annals it is further related that, before he returned from Syria, he held a court at Damascus, and received submission and tribute from the neighbouring kings, among whom were Pekah of Samaria and "Yahu-khazi [i.e., Ahaz], king of Judah" (comp. 2 Kings 16:10-16). He was the founder of what is called "the second Assyrian empire," an empire meant to embrace the whole world, the centre of which should be Nineveh. He died B.C. 728, and was succeeded by a general of his army, Ulula, who assumed the name Shalmaneser IV.
Timaeus defiled, the father of blind Bartimaeus (Mark 10:46).
Timbrel (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 MUSIC.)
Timnah 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).
(2.) A city in the mountains of Judah (Josh.15:57)= Tibna near Jeba'.
(3.) A "duke" or sheik of Edom (Gen. 36:40).
Timnath. Gen. 38:12,14.
(1.) Heb. Timnathah, which is appropriately rendered in the Revised Version, Timnah, a town in Judah.
(2.) The town where Samson sojourned, probably identical with "Timnah" (1) (Judg. 14:1-18).
Timnath-heres portion of the sun, where Joshua was buried (Judg. 2:9). It was "in the mount of Ephraim, in the north side of the hill Gaash," 10 miles south-west of Shechem. The same as the following.
Timnath-serah remaining portion, the city of Joshua in the hill country of Ephraim, the same as Timnath-heres (Josh. 19:50; 24:30). "Of all sites I have seen," says Lieut. Col. Conder, "none is so striking as that of Joshua's home, surrounded as it is with deep valleys and wild, rugged hills." Opposite the town is a hill, on the northern side of which there are many excavated sepulchres. Among these is the supposed tomb of Joshua, which is said to be "the most striking monument in the country." It is a "square chamber with five excavations in three of its sides, the central one forming a passage leading into a second chamber beyond. A great number of lamp-niches cover the walls of the porch, upwards of two hundred, arranged in vertical rows. A single cavity with a niche for a lamp has been thought to be the resting-place of the warrior-chief of Israel." The modern Kefr Haris, 10 miles south-west of Shechem.
Timnite a man of Timnah. Samson's father-in-law is so styled (Judg. 15:6).
Timon honouring, one of the seven deacons at Jerusalem (Acts 6:5). Nothing further is known of him.
Timotheus the Greek form of the name of Timothy (Acts 16:1, etc.; the R.V. always "Timothy").
Timothy honouring God, a young disciple who was Paul's companion in many of his journeyings. His mother, Eunice, and his grandmother, Lois, are mentioned as eminent for their piety (2 Tim. 1:5). We know nothing of his father but that he was a Greek (Acts 16:1). He is first brought into notice at the time of Paul's second visit to Lystra (16:2), where he probably resided, and where it seems he was converted during Paul's first visit to that place (1 Tim. 1:2; 2 Tim. 3:11). The apostle having formed a high opinion of his "own son in the faith," arranged that he should become his companion (Acts 16:3), and took and circumcised him, so that he might conciliate the Jews. He was designated to the office of an evangelist (1 Tim. 4:14), and went with Paul in his journey through Phrygia, Galatia, and Mysia; also to Troas and Philippi and Berea (Acts 17:14). Thence he followed Paul to Athens, and was sent by him with Silas on a mission to Thessalonica (17:15; 1 Thess. 3:2). We next find him at Corinth (1 Thess. 1:1; 2 Thess. 1:1) with Paul. He passes now out of sight for a few years, and is again noticed as with the apostle at Ephesus (Acts 19:22), whence he is sent on a mission into Macedonia. He accompanied Paul afterwards into Asia (20:4), where he was with him for some time. When the apostle was a prisoner at Rome, Timothy joined him (Phil. 1:1), where it appears he also suffered imprisonment (Heb. 13:23). During the apostle's second imprisonment he wrote to Timothy, asking him to rejoin him as soon as possible, and to bring with him certain things which he had left at Troas, his cloak and parchments (2 Tim. 4:13). According to tradition, after the apostle's death he settled in Ephesus as his sphere of labour, and there found a martyr's grave.
Timothy, First Epistle to. Paul in this epistle speaks of himself as having left Ephesus for Macedonia (1:3), and hence not Laodicea, as mentioned in the subscription; but probably Philippi, or some other city in that region, was the place where this epistle was written. During the interval between his first and second imprisonments he probably visited the scenes of his former labours in Greece and Asia, and then found his way into Macedonia, whence he wrote this letter to Timothy, whom he had left behind in Ephesus. It was probably written about A.D. 66 or 67. The epistle consists mainly, (1) of counsels to Timothy regarding the worship and organization of the Church, and the responsibilities resting on its several members; and (2) of exhortation to faithfulness in maintaining the truth amid surrounding errors.
Timothy, Second Epistle to was probably written a year or so after the first, and from Rome, where Paul was for a second time a prisoner, and was sent to Timothy by the hands of Tychicus. In it he entreats Timothy to come to him before winter, and to bring Mark with him (comp. Phil. 2:22). He was anticipating that "the time of his departure was at hand" (2 Tim. 4:6), and he exhorts his "son Timothy" to all diligence and steadfastness, and to patience under persecution (1:6-15), and to a faithful discharge of all the duties of his office (4:1-5), with all the solemnity of one who was about to appear before the Judge of quick and dead.
Tin. 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.
Tinkling ornaments (Isa. 3:18), anklets of silver or gold, etc., such as are still used by women in Syria and the East.
Tiphsah 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.
Tiras the youngest of the sons of Japheth (Gen. 10:2; 1 Chr. 1:5).
Tires "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.
Tirhakah the last king of Egypt of the Ethiopian (the fifteenth) dynasty. He was the brother-in-law of So (q.v.). He probably ascended the throne about B.C. 692, having been previously king of Ethiopia (2 Kings 19:9; Isa. 37:9), which with Egypt now formed one nation. He was a great warrior, and but little is known of him. The Assyrian armies under Esarhaddon, and again under Assur-bani-pal, invaded Egypt and defeated Tirhakah, who afterwards retired into Ethiopia, where he died, after reigning twenty-six years.
Tirshatha a word probably of Persian origin, meaning "severity," denoting a high civil dignity. The Persian governor of Judea is so called (Ezra 2:63; Neh. 7:65, 70). Nehemiah is called by this name in Neh. 8:9; 10:1, and the "governor" (pehah) in 5:18. Probably, therefore, tirshatha = pehah = the modern pasha.
(1.) An old royal city of the Canaanites, which was destroyed by Joshua (Josh. 12:24). Jeroboam chose it for his residence, and he removed to it from Shechem, which at first he made the capital of his kingdom. It remained the chief residence of the kings of Israel till Omri took Samaria (1 Kings 14:17; 15:21; 16:6, 8, etc.). Here Zimri perished amid the flames of the palace to which in his despair he had set fire (1 Kings 16:18), and here Menahem smote Shallum (2 Kings 15:14, 16). Solomon refers to its beauty (Cant. 6:4). It has been identified with the modern mud hamlet Teiasir, 11 miles north of Shechem. Others, however, would identify it with Telluza, a village about 6 miles east of Samaria.
(2.) The youngest of Zelophehad's five daughters (Num. 26:33; Josh. 17:3).
Tishbite Elijah the prophet was thus named (1 Kings 17:1; 21:17, 28, etc.). In 1 Kings 17:1 the word rendered "inhabitants" is in the original the same as that rendered "Tishbite," hence that verse may be read as in the LXX., "Elijah the Tishbite of Tishbi in Gilead." Some interpret this word as meaning "stranger," and read the verse, "Elijah the stranger from among the strangers in Gilead." This designation is probably given to the prophet as denoting that his birthplace was Tishbi, a place in Upper Galilee (mentioned in the apocryphal book of Tobit), from which for some reason he migrated into Gilead. Josephus, the Jewish historian (Ant. 8:13, 2), however, supposes that Tishbi was some place in the land of Gilead. It has been identified by some with el-Ishtib, a some place 22 miles due south of the Sea of Galilee, among the mountains of Gilead.
Tisri the first month of the civil year, and the seventh of the ecclesiastical year. See ETHANIM (1 Kings 8:2). Called in the Assyrian inscriptions Tasaritu, i.e. "beginning."
Tithe a tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, "Of all that thou shalt give me I will surely give the tenth unto thee." The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of the Jewish religious worship. In the days of Hezekiah one of the first results of the reformation of religion was the eagerness with which the people brought in their tithes (2 Chr. 31:5, 6). The neglect of this duty was sternly rebuked by the prophets (Amos 4:4; Mal. 3:8-10). It cannot be affirmed that the Old Testament law of tithes is binding on the Christian Church, nevertheless the principle of this law remains, and is incorporated in the gospel (1 Cor. 9:13, 14); and if, as is the case, the motive that ought to prompt to liberality in the cause of religion and of the service of God be greater now than in Old Testament times, then Christians outght to go beyond the ancient Hebrew in consecrating both themselves and their substance to God. Every Jew was required by the Levitical law to pay three tithes of his property (1) one tithe for the Levites; (2) one for the use of the temple and the great feasts; and (3) one for the poor of the land.
Tittle a point, (Matt. 5:18; Luke 16:17), the minute point or stroke added to some letters of the Hebrew alphabet to distinguish them from others which they resemble; hence, the very least point.
Titus 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.
Titus, Epistle to was probably written about the same time as the first epistle to Timothy, with which it has many affinities. "Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies. This affinity obtains not only in the subject of the letters, which from the similarity of situation in the persons to whom they were addressed might be expected to be somewhat alike, but extends in a great variety of instances to the phrases and expressions. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition (comp. 1 Tim. 1:2, 3 with Titus 1:4, 5; 1 Tim.1:4 with Titus 1:13, 14; 3:9; 1 Tim. 4:12 with Titus 2:7, 15).", Paley's Horae Paulinae. The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). That visit could not be the one referred to in Acts 27:7, when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus "to set in order the things that were wanting." Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about A.D. 66 or 67. In the subscription to the epistle it is said to have been written from "Nicopolis of Macedonia," but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic.
Tob-adonijah good is Jehovah, my Lord, a Levite sent out by Jehoshaphat to instruct the people of Judah in the law (2 Chr. 17:8).
Tobiah pleasing to Jehovah, the "servant," the "Ammonite," who joined with those who opposed the rebuilding of Jerusalem after the Exile (Neh. 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and "sent letters" to Nehemiah "to put him in fear" (Neh. 6:17-19). "Eliashib the priest" prepared for him during Nehemiah's absence "a chamber in the courts of the house of God," which on his return grieved Nehemiah sore, and therefore he "cast forth all the household stuff of Tobiah out of the chamber" (13:7, 8).
Tobijah id., a Levite sent out through Judah by Jehoshaphat to teach the people (2 Chr. 17:8).
Tob, The land of a district on the east of Jodan, about 13 miles south-east of the Sea of Galilee, to which Jephthah fled from his brethren (Judg. 11:3, 5). It was on the northern boundary of Perea, between Syria and the land of Ammon (2 Sam. 10:6, 8). Its modern name is Taiyibeh.
Tochen measured, a town of Simeon (1 Chr. 4:32).
(1.) A son of Gomer, and grandson of Japheth (Gen. 10:3).
(2.) A nation which traded in horses and mules at the fairs of Tyre (Ezek. 27:14; 38:6); probably an Armenian or a Scythian race; descendants of (1).
Tohu one of Samuel's ancestors (1 Sam. 1:1).
Toi 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).
Tola a scarlet worm.
(1.) Eldest son of Issachar (Gen. 46:13).
(2.) A judge of the tribe of Issachar who "judged" Israel twenty-three years (Judg. 10:1, 2), when he died, and was buried in Shamir. He was succeeded by Jair.
Tolad productive, a town of Simeon, in the south of Judah (1 Chr. 4:29).
Tolaites descendants of Tola (Num. 26:23; 1 Chr. 7:1, 2).
Toll one of the branches of the king of Persia's revenues (Ezra 4:13; 7:24), probably a tax levied from those who used the bridges and fords and highways.
Tombs 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 GOLGOTHA.)
Tongues, Confusion of at Babel, the cause of the early separation of mankind and their division into nations. The descendants of Noah built a tower to prevent their dispersion; but God "confounded their language" (Gen. 11:1-8), and they were scattered over the whole earth. Till this time "the whole earth was of one language and of one speech." (See SHINAR.)
Tongues, Gift of granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special language with which they were naturally acquainted (comp. Joel 2:28, 29). Among the gifts of the Spirit the apostle enumerates in 1 Cor. 12:10-14:30, "divers kinds of tongues" and the "interpretation of tongues." This "gift" was a different manifestation of the Spirit from that on Pentecost, although it resembled it in many particulars. Tongues were to be "a sign to them that believe not."
Tooth 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).
Topaz. 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.
Tophel 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.
Tophet = 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 HINNOM.)
Torches. 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.)
Torment Gr. basanos (Matt. 4:24), the "touch-stone" of justice; hence inquisition by torture, and then any disease which racks and tortures the limbs.
Tortoise (Heb. tsabh). Ranked among the unclean animals (Lev. 11:29). Land tortoises are common in Syria. The LXX. renders the word by "land crocodile." The word, however, more probably denotes a lizard, called by the modern Arabs _dhabb_.
Tow (Judg. 16:9). See FLAX.
Tower of the furnaces (Neh. 3:11; 12:38), a tower at the north-western angle of the second wall of Jerusalem. It was probably so named from its contiguity to the "bakers' street" (Jer. 37:21).
Towers 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.
Trachonitis a rugged region, corresponds to the Heb. Argob (q.v.), the Greek name of a region on the east of Jordan (Luke 3:1); one of the five Roman provinces into which that district was divided. It was in the tetrarchy of Philip, and is now called the Lejah.
Tradition any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14).
Trance (Gr. ekstasis, from which the word "ecstasy" is derived) denotes the state of one who is "out of himself." Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, "a preternatural, absorbed state of mind preparing for the reception of the vision", (comp. 2 Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered "astonishment," "amazement" (comp. Mark 16:8; Acts 3:10).
Transfiguration, the of our Lord on a "high mountain apart," is described by each of the three evangelists (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Pet. 1:16-18). In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the "holy mount" (Rom. 12:2; 2 Cor. 3:18). The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed.
Treasure cities store cities which the Israelites built for the Egyptians (Ex. 1:11). (See PITHOM.) Towns in which the treasures of the kings of Judah were kept were so designated (1 Chr. 27:25).
Treasure houses the houses or magazines built for the safe keeping of treasure and valuable articles of any kind (Ezra 5:17; 7:20; Neh. 10:38; Dan. 1:2).
Treasury (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.).
Tree of life stood also in the midst of the garden of Eden (Gen. 2:9; 3:22). Some writers have advanced the opinion that this tree had some secret virtue, which was fitted to preserve life. Probably the lesson conveyed was that life was to be sought by man, not in himself or in his own power, but from without, from Him who is emphatically the Life (John 1:4; 14:6). Wisdom is compared to the tree of life (Prov. 3:18). The "tree of life" spoken of in the Book of Revelation (Rev. 2:7; 22:2, 14) is an emblem of the joys of the celestial paradise.
Tree of the knowledge of good and evil stood in the midst of the garden of Eden, beside the tree of life (Gen. 2, 3). Adam and Eve were forbidden to take of the fruit which grew upon it. But they disobeyed the divine injunction, and so sin and death by sin entered our world and became the heritage of Adam's posterity. (See ADAM.)
Trespass offering (Heb. 'asham, "debt"), the law concerning, given in Lev. 5:14-6:7; also in Num. 5:5-8. The idea of sin as a "debt" pervades this legislation. The _asham_, which was always a ram, was offered in cases where sins were more private. (See OFFERING.)
Tribe a collection of families descending from one ancestor. The "twelve tribes" of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matt. 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Rev. 7). (See ISRAEL, KINGDOM OF; JUDAH, KINGDOM OF.)
Tribulation trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4). In Rom. 2:9 "tribulation and anguish" are the penal sufferings that shall overtake the wicked. In Matt. 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem.
Tribute 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. In Matt. 22:17, Mark 12:14, Luke 20:22, the word may be interpreted as denoting the capitation tax which the Romans imposed on the Jewish people. It may, however, be legitimately regarded as denoting any tax whatever imposed by a foreign power on the people of Israel. The "tribute money" shown to our Lord (Matt. 22:19) was the denarius, bearing Caesar's superscription. It was the tax paid by every Jew to the Romans. (See PENNY.)
Trinity a word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.
Troas a city on the coast of Mysia, in the north-west of Asia Minor, named after ancient Troy, which was at some little distance from it (about 4 miles) to the north. Here Paul, on his second missionary journey, saw the vision of a "man of Macedonia," who appeared to him, saying, "Come over, and help us" (Acts 16:8-11). He visited this place also on other occasions, and on one of these visits he left his cloak and some books there (2 Cor. 2:12; 2 Tim. 4:13). The ruins of Troas extend over many miles, the site being now mostly covered with a forest of oak trees. The modern name of the ruins is Eski Stamboul i.e., Old Constantinople.
Trogyllium a town on the western coast of Asia Minor, where Paul "tarried" when on his way from Assos to Miletus, on his third missionary journey (Acts 20:15).
Trophimus a foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Acts 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul's imprisonment. (See TEMPLE, HEROD'S.) In writing to Timothy, the apostle says, "Trophimus have I left at Miletum sick" (2 Tim. 4:20). This must refer to some event not noticed in the Acts.
Trumpets 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). "Trumpets" are among the symbols used in the Book of Revelation (Rev. 1:10; 8:2). (See HORN.)
Trumpets, Feast of was celebrated at the beginning of the month Tisri, the first month of the civil year. It received its name from the circumstances that the trumpets usually blown at the commencement of each month were on that occasion blown with unusual solemnity (Lev. 23:23-25; Num. 10:10; 29:1-6). It was one of the seven days of holy convocation. The special design of this feast, which is described in these verses, is not known.
Truth. Used in various senses in Scripture. In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called "the truth of the gospel" (Gal. 2:5), "the truth" (2 Tim. 3:7; 4:4). Our Lord says of himself, "I am the way, and the truth" (John 14:6).
Tryphena and Tryphosa two female Christians, active workers, whom Paul salutes in his epistle to the Romans (16:12).
(1.) The fifth son of Japheth (Gen. 10:2).
(2.) A nation, probably descended from the son of Japheth. It is mentioned by Isaiah (66:19), along with Javan, and by Ezekiel (27:13), along with Meshech, among the traders with Tyre, also among the confederates of Gog (Ezek. 38:2, 3; 39:1), and with Meshech among the nations which were to be destroyed (32:26). This nation was probably the Tiberini of the Greek historian Herodotus, a people of the Asiatic highland west of the Upper Euphrates, the southern range of the Caucasus, on the east of the Black Sea.
Tubal-cain the son of Lamech and Zillah, "an instructor of every artificer in brass and iron" (Gen. 4:22; R.V., "the forger of every cutting instrument of brass and iron").
Turtle, Turtle-dove. Its peculiar peaceful and gentle habit its often referred to in Scripture. A pair was offered in sacrifice by Mary at her purification (Luke 2:24). The pigeon and the turtle-dove were the only birds permitted to be offered in sacrifice (Lev. 1:14; 5:7; 14:22; 15:14, 29, etc.). The Latin name of this bird, _turtur_, is derived from its note, and is a repetition of the Hebrew name _tor_. Three species are found in Palestine, (1) the turtle-dove (Turtur auritus), (2) the collared turtle (T. risorius), and (3) the palm turtle (T. Senegalensis). But it is to the first of these species which the various passages of Scripture refer. It is a migratory bird (Jer. 8:7; Cant. 2:11, 12). "Search the glades and valleys, even by sultry Jordan, at the end of March, and not a turtle-dove is to be seen. Return in the second week of April, and clouds of doves are feeding on the clovers of the plain. They overspread the whole face of the land." "Immediately on its arrival it pours forth from every garden, grove, and wooded hill its melancholy yet soothing ditty unceasingly from early dawn till sunset. It is from its plaintive and continuous note, doubtless, that David, pouring forth his heart's sorrow to God, compares himself to a turtle-dove" (Ps. 74:19).
Tychicus chance, an Asiatic Christian, a "faithful minister in the Lord" (Eph. 6:21, 22), who, with Trophimus, accompanied Paul on a part of his journey from Macedonia to Jerusalem (Acts 20:4). He is alluded to also in Col. 4:7, Titus 3:12, and 2 Tim. 4:12 as having been with Paul at Rome, whence he sent him to Ephesus, probably for the purpose of building up and encouraging the church there.
Type occurs only once in Scripture (1 Cor. 10:11, A.V. marg.). The Greek word _tupos_ is rendered "print" (John 20:25), "figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6, 11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a "model" or "pattern" or "mould" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word "type" is generally used to denote a resemblance between something present and something future, which is called the "antitype."
Tyrannus prince, a Greek rhetorician, in whose "school" at Ephesus Paul disputed daily for the space of two years with those who came to him (Acts 19:9). Some have supposed that he was a Jew, and that his "school" was a private synagogue.
Tyre 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). Tyre consisted of two distinct parts, a rocky fortress on the mainland, called "Old Tyre," and the city, built on a small, rocky island about half-a-mile distant from the shore. It was a place of great strength. It was besieged by Shalmaneser, who was assisted by the Phoenicians of the mainland, for five years, and by Nebuchadnezzar (B.C. 586-573) for thirteen years, apparently without success. It afterwards fell under the power of Alexander the Great, after a siege of seven months, but continued to maintain much of its commercial importance till the Christian era. It is referred to in Matt. 11:21 and Acts 12:20. In A.D. 1291 it was taken by the Saracens, and has remained a desolate ruin ever since. "The purple dye of Tyre had a worldwide celebrity on account of the durability of its beautiful tints, and its manufacture proved a source of abundant wealth to the inhabitants of that city." Both Tyre and Sidon "were crowded with glass-shops, dyeing and weaving establishments; and among their cunning workmen not the least important class were those who were celebrated for the engraving of precious stones." (2 Chr. 2:7,14). The wickedness and idolatry of this city are frequently denounced by the prophets, and its final destruction predicted (Isa. 23:1; Jer. 25:22; Ezek. 26; 28:1-19; Amos 1:9, 10; Zech. 9:2-4). Here a church was founded soon after the death of Stephen, and Paul, on his return from his third missionary journey spent a week in intercourse with the disciples there (Acts 21:4). Here the scene at Miletus was repeated on his leaving them. They all, with their wives and children, accompanied him to the sea-shore. The sea-voyage of the apostle terminated at Ptolemais, about 38 miles from Tyre. Thence he proceeded to Caesarea (Acts 21:5-8). "It is noticed on monuments as early as B.C. 1500, and claiming, according to Herodotus, to have been founded about B.C. 2700. It had two ports still existing, and was of commercial importance in all ages, with colonies at Carthage (about B.C. 850) and all over the Mediterranean. It was often attacked by Egypt and Assyria, and taken by Alexander the Great after a terrible siege in B.C. 332. It is now a town of 3,000 inhabitants, with ancient tombs and a ruined cathedral. A short Phoenician text of the fourth century B.C. is the only monument yet recovered."
Tyropoeon Valley (i.e., "Valley of the Cheesemongers"), the name given by Josephus the historian to the valley or rugged ravine which in ancient times separated Mount Moriah from Mount Zion. This valley, now filled up with a vast accumulation of rubbish, and almost a plain, was spanned by bridges, the most noted of which was Zion Bridge, which was probably the ordinary means of communication between the royal palace on Zion and the temple. A fragment of the arch (q.v.) of this bridge (called "Robinson's Arch"), where it projects from the sanctuary wall, was discovered by Robinson in 1839. This arch was destroyed by the Romans when Jerusalem was taken. The western wall of the temple area rose up from the bottom of this valley to the height of 84 feet, where it was on a level with the area, and above this, and as a continuance of it, the wall of Solomon's cloister rose to the height of about 50 feet, "so that this section of the wall would originally present to view a stupendous mass of masonry scarcely to be surpassed by any mural masonry in the world."
Ucal the name of a person to whom Agur's words are addressed (Prov. 30:1).
Ulai the Eulaus of the Greeks; a river of Susiana. It was probably the eastern branch of the Choasper (Kerkhan), which divided into two branches some 20 miles above the city of Susa. Hence Daniel (8:2,16) speaks of standing "between the banks of Ulai", i.e., between the two streams of the divided river.
Ummah vicinity, a town of Asher (Josh. 19:30).
Unction (1 John 2:20,27; R.V., "anointing"). Kings, prophets, and priests were anointed, in token of receiving divine grace. All believers are, in a secondary sense, what Christ was in a primary sense, "the Lord's anointed."
Unicorn described as an animal of great ferocity and strength (Num. 23:22, R.V., "wild ox," marg., "ox-antelope;" 24:8; Isa. 34:7, R.V., "wild oxen"), and untamable (Job 39:9). It was in reality a two-horned animal; but the exact reference of the word so rendered (reem) is doubtful. Some have supposed it to be the buffalo; others, the white antelope, called by the Arabs rim. Most probably, however, the word denotes the Bos primigenius ("primitive ox"), which is now extinct all over the world. This was the auerochs of the Germans, and the urus described by Caesar (Gal. Bel., vi.28) as inhabiting the Hercynian forest. The word thus rendered has been found in an Assyrian inscription written over the wild ox or bison, which some also suppose to be the animal intended (comp. Deut. 33:17; Ps. 22:21; 29:6; 92:10).
(1.) A Levite whom David appointed to take part in bringing the ark up to Jerusalem from the house of Obed-edom by playing the psaltery on that occasion (1 Chr. 15:18, 20).
(2.) A Levite who returned with Zerubbabel from the Captivity (Neh. 12:9).
Upharsin and they divide, one of the words written by the mysterious hand on the wall of Belshazzar's palace (Dan. 5:25). It is a pure Chaldean word. "Peres" is only a simple form of the same word.
Uphaz probably another name for Ophir (Jer. 10:9). Some, however, regard it as the name of an Indian colony in Yemen, southern Arabia; others as a place on or near the river Hyphasis (now the Ghana), the south-eastern limit of the Punjaub.
Ur light, or the moon city, a city "of the Chaldees," the birthplace of Haran (Gen. 11:28,31), the largest city of Shinar or northern Chaldea, and the principal commercial centre of the country as well as the centre of political power. It stood near the mouth of the Euphrates, on its western bank, and is represented by the mounds (of bricks cemented by bitumen) of el-Mugheir, i.e., "the bitumined," or "the town of bitumen," now 150 miles from the sea and some 6 miles from the Euphrates, a little above the point where it receives the Shat el-Hie, an affluent from the Tigris. It was formerly a maritime city, as the waters of the Persian Gulf reached thus far inland. Ur was the port of Babylonia, whence trade was carried on with the dwellers on the gulf, and with the distant countries of India, Ethiopia, and Egypt. It was abandoned about B.C. 500, but long continued, like Erech, to be a great sacred cemetery city, as is evident from the number of tombs found there. (See ABRAHAM.) The oldest king of Ur known to us is Ur-Ba'u (servant of the goddess Ba'u), as Hommel reads the name, or Ur-Gur, as others read it. He lived some twenty-eight hundred years B.C., and took part in building the famous temple of the moon-god Sin in Ur itself. The illustration here given represents his cuneiform inscription, written in the Sumerian language, and stamped upon every brick of the temple in Ur. It reads: "Ur-Ba'u, king of Ur, who built the temple of the moon-god." "Ur was consecrated to the worship of Sin, the Babylonian moon-god. It shared this honour, however, with another city, and this city was Haran, or Harran. Harran was in Mesopotamia, and took its name from the highroad which led through it from the east to the west. The name is Babylonian, and bears witness to its having been founded by a Babylonian king. The same witness is still more decisively borne by the worship paid in it to the Babylonian moon-god and by its ancient temple of Sin. Indeed, the temple of the moon-god at Harran was perhaps even more famous in the Assyrian and Babylonian world than the temple of the moon-god at Ur. "Between Ur and Harran there must, consequently, have been a close connection in early times, the record of which has not yet been recovered. It may be that Harran owed its foundation to a king of Ur; at any rate the two cities were bound together by the worship of the same deity, the closest and most enduring bond of union that existed in the ancient world. That Terah should have migrated from Ur to Harran, therefore, ceases to be extraordinary. If he left Ur at all, it was the most natural place to which to go. It was like passing from one court of a temple into another. "Such a remarkable coincidence between the Biblical narrative and the evidence of archaeological research cannot be the result of chance. The narrative must be historical; no writer of late date, even if he were a Babylonian, could have invented a story so exactly in accordance with what we now know to have been the truth. For a story of the kind to have been the invention of Palestinian tradition is equally impossible. To the unprejudiced mind there is no escape from the conclusion that the history of the migration of Terah from Ur to Harran is founded on fact" (Sayce).
Uriah the Lord is my light.
(1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah's death married. He was one of the band of David's "mighty men." The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA; DAVID.)
(2.) A priest of the house of Ahaz (Isa. 8:2).
(3.) The father of Meremoth, mentioned in Ezra 8:33.
Uriel God is my light.
(1.) A Levite of the family of Kohath (1 Chr. 6:24).
(2.) The chief of the Kohathites at the time when the ark was brought up to Jerusalem (1 Chr. 15:5, 11).
(3.) The father of Michaiah, one of Rehoboam's wives, and mother of Abijah (2 Chr. 13:2).
Urijah the lord is my light.
(1.) A high priest in the time of Ahaz (2 Kings 16:10-16), at whose bidding he constructed an idolatrous altar like one the king had seen at Damascus, to be set up instead of the brazen altar.
(2.) One of the priests who stood at the right hand of Ezra's pulpit when he read and expounded the law (Neh. 8:4).
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah (Jer. 26:20-23). He fled into Egypt from the cruelty of the king, but having been brought back he was beheaded and his body "cast into the graves of the common people."
Urim lights (Vulg."doctrina;" LXX. "revelation"). See THUMMIM.
Usury the sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with each other (Deut. 23:19, 20). The violation of this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return, and later, this law was much neglected (Neh. 5:7, 10).
Uz fertile land.
(1.) The son of Aram, and grandson of Shem (Gen. 10:23; 1 Chr. 1:17).
(2.) One of the Horite "dukes" in the land of Edom (Gen. 36:28).
(3.) The eldest son of Nahor, Abraham's brother (Gen. 22:21, R.V.).
Uzal a wanderer, a descendant of Joktan (Gen. 10:27; 1 Chr. 1:21), the founder apparently of one of the Arab tribes; the name also probably of the province they occupied and of their chief city.
Uz, The land of where Job lived (1:1; Jer. 25:20; Lam. 4:21), probably somewhere to the east or south-east of Palestine and north of Edom. It is mentioned in Scripture only in these three passages.
Uzza strengh, a garden in which Manasseh and Amon were buried (2 Kings 21:18, 26). It was probably near the king's palace in Jerusalem, or may have formed part of the palace grounds. Manasseh may probably have acquired it from some one of this name.
Uzzah strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (1 Sam. 7:1). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (Num. 4:15), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (1 Chr. 13:11). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (2 Sam. 6:2-11; 1 Chr. 13:6-13).
Uzzen-sherah a town probably near Beth-horon. It derived its name from the daughter of Ephraim (1 Chr. 7:24).
Uzzi the Lord is my strength.
(1.) The son of Bukki, and a descendant of Aaron (1 Chr. 6:5, 51; Ezra 7:4).
(2.) A grandson of Issachar (1 Chr. 7:2, 3).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) A Benjamite, a chief in the tribe (1 Chr. 9:8).
(5.) A son of Bani. He had the oversight of the Levites after the return from captivity (Neh. 11:22).
(6.) The head of the house of Jedaiah, one of "the chief of the priests" (Neh. 12:19).
(7.) A priest who assisted in the dedication of the walls of Jerusalem (Neh. 12:42).
Uzziah a contracted form of Azari'ah the Lord is my
(1.) One of Amaziah's sons, whom the people made king of Judah in his father's stead (2 Kings 14:21; 2 Chr. 26:1). His long reign of about fifty-two years was "the most prosperous excepting that of Jehosaphat since the time of Solomon." He was a vigorous and able ruler, and "his name spread abroad, even to the entering in of Egypt" (2 Chr. 26:8, 14). In the earlier part of his reign, under the influence of Zechariah, he was faithful to Jehovah, and "did that which was right in the sight of the Lord" (2 Kings 15:3; 2 Chr. 26:4, 5); but toward the close of his long life "his heart was lifted up to his destruction," and he wantonly invaded the priest's office (2 Chr. 26:16), and entering the sanctuary proceeded to offer incense on the golden altar. Azariah the high priest saw the tendency of such a daring act on the part of the king, and with a band of eighty priests he withstood him (2 Chr. 26:17), saying, "It appertaineth not unto thee, Uzziah, to burn incense." Uzziah was suddenly struck with leprosy while in the act of offering incense (26:19-21), and he was driven from the temple and compelled to reside in "a several house" to the day of his death (2 Kings 15:5, 27; 2 Chr. 26:3). He was buried in a separate grave "in the field of the burial which belonged to the kings" (2 Kings 15:7; 2 Chr. 26:23). "That lonely grave in the royal necropolis would eloquently testify to coming generations that all earthly monarchy must bow before the inviolable order of the divine will, and that no interference could be tolerated with that unfolding of the purposes of God, which, in the fulness of time, would reveal the Christ, the true High Priest and King for evermore" (Dr. Green's Kingdom of Israel, etc.).
(2.) The father of Jehonathan, one of David's overseers (1 Chr. 27:25).
Uzziel strength of God.
(1.) One of the sons of Kohath, and uncle of Aaron (Ex. 6:18; Lev. 10:4).
(2.) A Simeonite captain (1 Chr. 4:39-43).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel (18).
(5.) A son of Jeduthan (2 Chr. 29:14).
(6.) The son of Harhaiah (Neh. 3:8).
Vagabond from Lat. vagabundus, "a wanderer," "a fugitive;" not used opprobriously (Gen. 4:12, R.V., "wanderer;" Ps. 109:10; Acts 19:13, R.V., "strolling").
Vajezatha purity; worthy of honour, one of Haman's sons, whom the Jews slew in the palace of Shushan (Esther 9:9).
(1.) Heb. bik'ah, a "cleft" of the mountains (Deut. 8:7; 11:11; Ps. 104:8; Isa. 41:18); also a low plain bounded by mountains, as the plain of Lebanon at the foot of Hermon around the sources of the Jordan (Josh. 11:17; 12:7), and the valley of Megiddo (2 Chr. 35:22).
(2.) 'Emek, "deep;" "a long, low plain" (Job 39:10, 21; Ps. 65:13; Cant. 2:1), such as the plain of Esdraelon; the "valley of giants" (Josh. 15:8), usually translated "valley of Rephaim" (2 Sam. 5:18); of Elah (1 Sam. 17:2), of Berachah (2 Chr. 20:26); the king's "dale" (Gen. 14:17); of Jehoshaphat (Joel 3:2, 12), of Achor (Josh. 7:24; Isa. 65:10), Succoth (Ps. 60:6), Ajalon (Josh. 10:12), Jezreel (Hos. 1:5).
(3.) Ge, "a bursting," a "flowing together," a narrow glen or ravine, such as the valley of the children of Hinnom (2 Kings 23:10); of Eshcol (Deut. 1:24); of Sorek (Judg. 16:4), etc. The "valley of vision" (Isa. 22:1) is usually regarded as denoting Jerusalem, which "may be so called," says Barnes (Com. on Isa.), "either (1) because there were several valleys within the city and adjacent to it, as the vale between Mount Zion and Moriah, the vale between Mount Moriah and Mount Ophel, between these and Mount Bezetha, and the valley of Jehoshaphat, the valley of the brook Kidron, etc., without the walls of the city; or (2) more probably it was called the valley in reference to its being compassed with hills rising to a considerable elevation above the city" (Ps. 125:2; comp. also Jer. 21:13, where Jerusalem is called a "valley").
(4.) Heb. nahal, a wady or water-course (Gen. 26:19; Cant. 6:11).
Vashti beautiful, the queen of Ahasuerus, who was deposed from her royal dignity because she refused to obey the king when he desired her to appear in the banqueting hall of Shushan the palace (Esther 1:10-12). (See ESTHER.)
Vaticanus, Codex 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.
(2.) Massekah (Isa. 25:7; in Isa. 28:20 rendered "covering"). The word denotes something spread out and covering or concealing something else (comp. 2 Cor. 3:13-15).
(3.) Masveh (Ex. 34:33, 35), the veil on the face of Moses. This verse should be read, "And when Moses had done speaking with them, he put a veil on his face," as in the Revised Version. When Moses spoke to them he was without the veil; only when he ceased speaking he put on the veil (comp. 2 Cor. 3:13, etc.).
(4.) Paroheth (Ex. 26:31-35), the veil of the tabernacle and the temple, which hung between the holy place and the most holy (2 Chr. 3:14). In the temple a partition wall separated these two places. In it were two folding-doors, which are supposed to have been always open, the entrance being concealed by the veil which the high priest lifted when he entered into the sanctuary on the day of Atonement. This veil was rent when Christ died on the cross (Matt. 27:51; Mark 15:38; Luke 23:45).
(5.) Tza'iph (Gen. 24:65). Rebekah "took a vail and covered herself." (See also 38:14, 19.) Hebrew women generally appeared in public without veils (12:14; 24:16; 29:10; 1 Sam. 1:12).
(6.) Radhidh (Cant. 5:7, R.V. "mantle;" Isa. 3:23). The word probably denotes some kind of cloak or wrapper.
(7.) Masak, the veil which hung before the entrance to the holy place (Ex. 26:36, 37).
Version 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 PENTATEUCH.) 1. The
Targums. After the return from the Captivity, the Jews, no longer
familiar with the old Hebrew, required that their Scriptures should
be translated for them into the Chaldaic or Aramaic language and
interpreted. These translations and paraphrases were at first oral,
but they were afterwards reduced to writing, and thus targums, i.e.,
"versions" or "translations", have come down to
us. The chief of these are,
(1.) The Onkelos Targum, i.e., the targum of Akelas=Aquila, a targum so called to give it greater popularity by comparing it with the Greek translation of Aquila mentioned below. This targum originated about the second century after Christ.
(2.) The targum of Jonathan ben Uzziel comes next to that of Onkelos in respect of age and value. It is more a paraphrase on the Prophets, however, than a translation. Both of these targums issued from the Jewish school which then flourished at Babylon. 2. The Greek Versions.
(1.) The oldest of these is the Septuagint, usually quoted as the LXX. The origin of this the most important of all the versions is involved in much obscurity. It derives its name from the popular notion that seventy-two translators were employed on it by the direction of Ptolemy Philadelphus, king of Egypt, and that it was accomplished in seventy-two days, for the use of the Jews residing in that country. There is no historical warrant for this notion. It is, however, an established fact that this version was made at Alexandria; that it was begun about 280 B.C., and finished about 200 or 150 B.C.; that it was the work of a number of translators who differed greatly both in their knowledge of Hebrew and of Greek; and that from the earliest times it has borne the name of "The Septuagint", i.e., The Seventy. "This version, with all its defects, must be of the greatest interest, (a) as preserving evidence for the text far more ancient than the oldest Hebrew manuscripts; (b) as the means by which the Greek Language was wedded to Hebrew thought; (c) as the source of the great majority of quotations from the Old Testament by writers of the New Testament.
(2.) The New Testament manuscripts fall into two divisions, Uncials, written in Greek capitals, with no distinction at all between the different words, and very little even between the different lines; and Cursives, in small Greek letters, and with divisions of words and lines. The change between the two kinds of Greek writing took place about the tenth century. Only five manuscripts of the New Testament approaching to completeness are more ancient than this dividing date. The first, numbered A, is the Alexandrian manuscript. Though brought to this country by Cyril Lucar, patriarch of Constantinople, as a present to Charles I., it is believed that it was written, not in that capital, but in Alexandria; whence its title. It is now dated in the fifth century A.D. The second, known as B, is the Vatican manuscript. (See VATICANUS.) The Third, C, or the Ephraem manuscript, was so called because it was written over the writings of Ephraem, a Syrian theological author, a practice very common in the days when writing materials were scarce and dear. It is believed that it belongs to the fifth century, and perhaps a slightly earlier period of it than the manuscript A. The fourth, D, or the manuscript of Beza, was so called because it belonged to the reformer Beza, who found it in the monastery of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in the sixth century. The fifth (called Aleph) is the Sinaitic manuscript. (See SINAITICUS.) 3. The Syriac Versions. (See SYRIAC.) 4. The Latin Versions. A Latin version of the Scriptures, called the "Old Latin," which originated in North Africa, was in common use in the time of Tertullian (A.D. 150). Of this there appear to have been various copies or recensions made. That made in Italy, and called the Itala, was reckoned the most accurate. This translation of the Old Testament seems to have been made not from the original Hebrew but from the LXX. This version became greatly corrupted by repeated transcription, and to remedy the evil Jerome (A.D. 329-420) was requested by Damasus, the bishop of Rome, to undertake a complete revision of it. It met with opposition at first, but was at length, in the seventh century, recognized as the "Vulgate" version. It appeared in a printed from about A.D. 1455, the first book that ever issued from the press. The Council of Trent (1546) declared it "authentic." It subsequently underwent various revisions, but that which was executed (1592) under the sanction of Pope Clement VIII. was adopted as the basis of all subsequent editions. It is regarded as the sacred original in the Roman Catholic Church. All modern European versions have been more or less influenced by the Vulgate. This version reads _ipsa_ instead of _ipse_ in Gen. 3:15, "She shall bruise thy head." 5. There are several other ancient versions which are of importance for Biblical critics, but which we need not mention particularly, such as the Ethiopic, in the fourth century, from the LXX.; two Egyptian versions, about the fourth century, the Memphitic, circulated in Lower Egypt, and the Thebaic, designed for Upper Egypt, both from the Greek; the Gothic, written in the German language, but with the Greek alphabet, by Ulphilas (died A.D. 388), of which only fragments of the Old Testament remain; the Armenian, about A.D. 400; and the Slavonic, in the ninth century, for ancient Moravia. Other ancient versions, as the Arabic, the Persian, and the Anglo-Saxon, may be mentioned. 6. The history of the English versions begins properly with Wyckliffe. Portions, however, of the Scriptures were rendered into Saxon (as the Gospel according to John, by Bede, A.D. 735), and also into English (by Orme, called the "Ormulum," a portion of the Gospels and of the Acts in the form of a metrical paraphrase, toward the close of the seventh century), long before Wyckliffe; but it is to him that the honour belongs of having first rendered the whole Bible into English (A.D. 1380). This version was made from the Vulgate, and renders Gen. 3:15 after that Version, "She shall trede thy head." This was followed by Tyndale's translation (1525-1531); Miles Coverdale's (1535-1553); Thomas Matthew's (1537), really, however, the work of John Rogers, the first martyr under the reign of Queen Mary. This was properly the first Authorized Version, Henry VIII. having ordered a copy of it to be got for every church. This took place in less than a year after Tyndale was martyred for the crime of translating the Scriptures. In 1539 Richard Taverner published a revised edition of Matthew's Bible. The Great Bible, so called from its great size, called also Cranmer's Bible, was published in 1539 and 1568. In the strict sense, the "Great Bible" is "the only authorized version; for the Bishops' Bible and the present Bible [the A.V.] never had the formal sanction of royal authority." Next in order was the Geneva version (1557-1560); the Bishops' Bible (1568); the Rheims and Douai versions, under Roman Catholic auspices (1582, 1609); the Authorized Version (1611); and the Revised Version of the New Testament in 1880 and of the Old Testament in 1884.
Villages (Judg. 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate versions, render the word "rulers."
Vine one of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that "they bare it between two upon a staff" (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (Ezek. 27:18), as well as of Eshcol, were celebrated. The Church is compared to a vine (Ps. 80:8), and Christ says of himself, "I am the vine" (John 15:1). In one of his parables also (Matt. 21:33) our Lord compares his Church to a vineyard which "a certain householder planted, and hedged round about," etc. Hos. 10:1 is rendered in the Revised Version, "Israel is a luxuriant vine, which putteth forth his fruit," instead of "Israel is an empty vine, he bringeth forth fruit unto himself," of the Authorized Version.
Vinegar. 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.
Vine of Sodom referred to only in Deut. 32:32. Among the many conjectures as to this tree, the most probable is that it is the 'osher of the Arabs, which abounds in the region of the Dead Sea. Its fruit are the so-called "apples of Sodom," which, though beautiful to the eye, are exceedingly bitter to the taste. (See EN-GEDI.) The people of Israel are referred to here by Moses as being utterly corrupt, bringing forth only bitter fruit.
Viol Heb. nebel (Isa. 5:12, R.V., "lute;" 14:11), a musical instrument, usually rendered "psaltery" (q.v.)
Viper In Job 20:16, Isa. 30:6; 59:5, the Heb. word eph'eh is thus rendered. The Hebrew word, however, probably denotes a species of poisonous serpents known by the Arabic name of 'el ephah. Tristram has identified it with the sand viper, a species of small size common in sandy regions, and frequently found under stones by the shores of the Dead Sea. It is rapid in its movements, and highly poisonous. In the New Testament _echidne_ is used (Matt. 3:7; 12:34; 23:33) for any poisonous snake. The viper mentioned in Acts 28:3 was probably the vipera aspis, or the Mediterranean viper. (See ADDER.)
Virgin In a prophecy concerning our Lord, Isaiah (7:14) says, "A virgin [R.V. marg., 'the virgin'] shall conceive, and bear a son" (comp. Luke 1:31-35). The people of the land of Zidon are thus referred to by Isaiah (23:12), "O thou oppressed virgin, daughter of Zidon;" and of the people of Israel, Jeremiah (18:13) says, "The virgin of Israel hath done a very horrible thing."
Vision (Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
Vows voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13; Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).
(1.) Heb. da'ah (Lev. 11:14). In the parallel passage (Deut. 14:13) the Hebrew word used is _ra'ah_, rendered "glede;" LXX., "gups;" Vulg., "milvus." A species of ravenous bird, distinguished for its rapid flight. "When used without the epithet 'red,' the name is commonly confined to the black kite. The habits of the bird bear out the allusion in Isa. 34:15, for it is, excepting during the winter three months, so numerous everywhere in Palestine as to be almost gregarious." (See EAGLE.)
(2.) In Job 28:7 the Heb. 'ayyah is thus rendered. The word denotes a clamorous and a keen-sighted bird of prey. In Lev. 11:14 and Deut. 14:13 it is rendered "kite" (q.v.).
Wafers thin cakes (Ex. 16:31; 29:2, 23; Lev. 2:4; 7:12; 8:26; Num. 6:15, 19) used in various offerings.
Wages Rate of (mention only in Matt. 20:2); to be punctually paid (Lev. 19:13; Deut. 24:14, 15); judgements threatened against the withholding of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid in money (Matt. 20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28; 31:7, 8, 41).
Wagon 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.
Wailing-place, Jews' a section of the western wall of the temple area, where the Jews assemble every Friday afternoon to bewail their desolate condition (Ps. 79:1, 4, 5). The stones in this part of the wall are of great size, and were placed, as is generally believed, in the position in which they are now found in the time of Solomon. "The congregation at the wailing-place is one of the most solemn gatherings left to the Jewish Church, and as the writer gazed at the motley concourse he experienced a feeling of sorrow that the remnants of the chosen race should be heartlessly thrust outside the sacred enclosure of their fathers' holy temple by men of an alien race and an alien creed. Many of the elders, seated on the ground, with their backs against the wall, on the west side of the area, and with their faces turned toward the eternal house, read out of their well-thumbed Hebrew books passages from the prophetic writings, such as Isa. 64:9-12" (King's Recent Discoveries, etc.). The wailing-place of the Jews, viewed in its past spiritual and historic relations, is indeed "the saddest nook in this vale of tears." (See LAMENTATIONS, BOOK OF.)
Wall. 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 FENCE.)
Wandering of the Israelites in the wilderness in consequence of their rebellious fears to enter the Promised Land (Num. 14:26-35). They wandered for forty years before they were permitted to cross the Jordan (Josh. 4:19; 5:6). The record of these wanderings is given in Num. 33:1-49. Many of the stations at which they camped cannot now be identified. Questions of an intricate nature have been discussed regarding the "Wanderings," but it is enough for us to take the sacred narrative as it stands, and rest assured that "He led them forth by the right way" (Ps. 107:1-7, 33-35). (See WILDERNESS.)
War. The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead. In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of Israel from first to last presents but few periods of peace. The Christian life is represented as a warfare, and the Christian graces are also represented under the figure of pieces of armour (Eph. 6:11-17; 1 Thess. 5:8; 2 Tim. 2:3, 4). The final blessedness of believers is attained as the fruit of victory (Rev. 3:21).
Ward a prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30).
Wars of the Lord, The Book of the (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).
Washing (Mark 7:1-9). The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which "the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, 'rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.'" To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such precepts about ceremonial washing Mark here refers. (See ABLUTION.)
Watches the periods into which the time between sunset and sunrise was divided. They are so called because watchmen relieved each other at each of these periods. There are frequent references in Scripture to the duties of watchmen who were appointed to give notice of the approach of an enemy (2 Sam. 18:24-27; 2 Kings 9:17-20; Isa. 21:5-9). They were sometimes placed for this purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or teachers are also spoken of under this title (Jer. 6:17; Ezek. 33:2-9; Heb. 13:17). The watches of the night were originally three in number, (1) "the beginning of the watches" (Lam. 2:19); (2) "the middle watch" (Judg. 7:19); and (3) "the morning watch" (Ex. 14:24; 1 Sam. 11:11), which extended from two o'clock to sunrise. But in the New Testament we read of four watches, a division probably introduced by the Romans (Matt. 14:25; Mark 6:48; Luke 12:38). (See DAY.)
Watchings (2 Cor. 6:5), lit. "sleeplessnesses," the result of "manual labour, teaching, travelling, meditating, praying, cares, and the like" (Meyer's Com.).
Water of jealousy 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."
Water of purification 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.
Water of separation used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body (Num. 19).
Waterspouts (Ps. 42:7; marg. R.V., "cataracts"). If we regard this psalm as descriptive of David's feelings when banished from Jerusalem by the revolt of Absalom, this word may denote "waterfalls," inasmuch as Mahanaim, where he abode, was near the Jabbok, and the region abounded with rapids and falls.
Wave offerings parts of peace-offerings were so called, because they were waved by the priests (Ex. 29:24, 26, 27; Lev. 7:20-34; 8:27; 9:21; 10:14, 15, etc.), in token of a solemn special presentation to God. They then became the property of the priests. The first-fruits, a sheaf of barley, offered at the feast of Pentecost (Lev. 23:17-20), and wheat-bread, the first-fruits of the second harvest, offered at the Passover (10-14), were wave-offerings.
Wax. Made by melting the combs of bees. Mentioned (Ps. 22:14; 68:2; 97:5; Micah 1:4) in illustration.
Wean Among the Hebrews children (whom it was customary for the mothers to nurse, Ex. 2:7-9; 1 Sam. 1:23; Cant. 8:1) were not generally weaned till they were three or four years old.
Weasel (Heb. holedh), enumerated among unclean animals (Lev. 11:29). Some think that this Hebrew word rather denotes the mole (Spalax typhlus) common in Palestine. There is no sufficient reason, however, to depart from the usual translation. The weasel tribe are common also in Palestine.
Weaving, weavers. Weaving was an art practised in very early times (Ex. 35:35). The Egyptians were specially skilled in it (Isa. 19:9; Ezek. 27:7), and some have regarded them as its inventors. In the wilderness, the Hebrews practised it (Ex. 26:1, 8; 28:4, 39; Lev. 13:47). It is referred to in subsequent times as specially the women's work (2 Kings 23:7; Prov. 31:13, 24). No mention of the loom is found in Scripture, but we read of the "shuttle" (Job 7:6), "the pin" of the beam (Judg. 16:14), "the web" (13, 14), and "the beam" (1 Sam. 17:7; 2 Sam. 21:19). The rendering, "with pining sickness," in Isa. 38:12 (A.V.) should be, as in the Revised Version, "from the loom," or, as in the margin, "from the thrum." We read also of the "warp" and "woof" (Lev. 13:48, 49, 51-53, 58, 59), but the Revised Version margin has, instead of "warp," "woven or knitted stuff."
Week From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (Gen. 2:2, 3; 7:10; 8:10, 12; 29:28). The references to this division of days becomes afterwards more frequent (Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer. 5:24; Dan. 9:24-27; 10:2, 3). It has been found to exist among almost all nations.
Weeks, Feast of. See PENTECOST.
Weights. Reduced to English troy-weight, the Hebrew weights
(1.) The gerah (Lev. 27:25; Num. 3:47), a Hebrew word, meaning a grain or kernel, and hence a small weight. It was the twentieth part of a shekel, and equal to 12 grains.
(2.) Bekah (Ex. 38:26), meaning "a half" i.e., "half a shekel," equal to 5 pennyweight.
(3.) Shekel, "a weight," only in the Old Testament, and frequently in its original form (Gen. 23:15, 16; Ex. 21:32; 30:13, 15; 38:24-29, etc.). It was equal to 10 pennyweight.
(4.) Ma'neh, "a part" or "portion" (Ezek. 45:12), equal to 60 shekels, i.e., to 2 lbs. 6 oz.
(5.) Talent of silver (2 Kings 5:22), equal to 3,000 shekels, i.e., 125 lbs.
(6.) Talent of gold (Ex. 25:39), double the preceding, i.e., 250 lbs.
Well (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.
Westward sea-ward, i.e., toward the Mediterranean (Deut. 3:27).
Whale. The Hebrew word _tan_ (plural, tannin) is so rendered in Job 7:12 (A.V.; but R.V., "sea-monster"). It is rendered by "dragons" in Deut. 32:33; Ps. 91:13; Jer. 51:34; Ps. 74:13 (marg., "whales;" and marg. of R.V., "sea-monsters"); Isa. 27:1; and "serpent" in Ex. 7:9 (R.V. marg., "any large reptile," and so in ver. 10, 12). The words of Job (7:12), uttered in bitter irony, where he asks, "Am I a sea or a whale?" simply mean, "Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass?" "The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder" (Davidson's Job). The whale tribe are included under the general Hebrew name _tannin_ (Gen. 1:21; Lam. 4:3). "Even the sea-monsters [tanninim] draw out the breast." The whale brings forth its young alive, and suckles them. It is to be noticed of the story of Jonah's being "three days and three nights in the whale's belly," as recorded in Matt. 12:40, that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah (1:17) it is only said that "a great fish" was prepared to swallow Jonah. This fish may have been, therefore, some great shark. The white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length.
Wheat one of the earliest cultivated grains. It bore the Hebrew name _hittah_, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The "fat of the kidneys of wheat" (Deut. 32:14), and the "finest of the wheat" (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20). Parched grains of wheat were used for food in Palestine (Ruth 2:14; 1 Sam. 17:17; 2 Sam. 17:28). The disciples, under the sanction of the Mosaic law (Deut. 23:25), plucked ears of corn, and rubbing them in their hands, ate the grain unroasted (Matt. 12:1; Mark 2:23; Luke 6:1). Before any of the wheat-harvest, however, could be eaten, the first-fruits had to be presented before the Lord (Lev. 23:14).
Wheel (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.
White a symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Matt. 17:2, etc.).
Widows to be treated with kindness (Ex. 22:22; Deut. 14:29; 16:11, 14; 24:17, 19-21; 26:12; 27:19, etc.). In the New Testament the same tender regard for them is inculcated (Acts 6:1-6; 1 Tim. 5:3-16) and exhibited.
Wife The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut. 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Matt. 19:3-9). The duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1 Cor. 7:2-5; Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7).
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; 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). "The wilderness of the sea" (Isa. 21:1). Principal Douglas, referring to this expression, says: "A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezek. 20:35). Otherwise it is in contrast with the symbolic title in Isa. 22:1. Jerusalem is the "valley of vision," rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. 57:20)." A Short Analysis of the O.T.
(2.) Jeshimon, a desert waste (Deut. 32:10; Ps. 68:7).
(3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deut. 1:1; 2:8, it is rendered "plain" (R.V., "Arabah").
(4.) Tziyyah, a "dry place" (Ps. 78:17; 105:41).
(5.) Tohu, a "desolate" place, a place "waste" or "unoccupied" (Deut. 32:10; Job 12:24; comp. Gen. 1:2, "without form"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled "the wilderness of the wanderings." This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the "wilderness of the wanderings" (et-Tih). The western portion of it is called the "wilderness of Shur" (Ex. 15:22), and the eastern the "wilderness of Paran." The "wilderness of Judea" (Matt. 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned in 1 Sam. 23:19.
(1.) Heb. 'arabim (Lev. 23:40; Job 40:22; Isa. 15:7; 44:3, 4; Ps. 137:1, 2). This was supposed to be the weeping willow, called by Linnaeus Salix Babylonica, from the reference in Ps. 137. This tree is frequently found "on the coast, overhanging wells and pools. There is a conspicuous tree of this species over a pond in the plain of Acre, and others on the Phoenician plain." There are several species of the salix in Palestine, but it is not indigenous to Babylonia, nor was it cultivated there. Some are of opinion that the tree intended is the tamarisk or poplar.
(2.) Heb. tzaphtzaphah (Ezek. 17:5), called by the Arabs the safsaf, the general name for the willow. This may be the Salix AEgyptica of naturalists. Tristram thinks that by the "willow by the water-courses," the Nerium oleander, the rose-bay oleander, is meant. He says, "It fringes the Upper Jordan, dipping its wavy crown of red into the spray in the rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a continuous fringe. In many of the streams of Moab it forms a complete screen, which the sun's rays can never penetrate to evaporate the precious moisture. The wild boar lies safely ensconced under its impervious cover."
Wimple Isa. 3:22, (R.V., "shawls"), a wrap or veil. The same Hebrew word is rendered "vail" (R.V., "mantle") in Ruth 3:15.
Window 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.
Winds blowing from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17; Luke 12:55). It swept over the Arabian peninsula. The rush of invaders is figuratively spoken of as a whirlwind (Isa. 21:1); a commotion among the nations of the world as a striving of the four winds (Dan. 7:2). The winds are subject to the divine power (Ps. 18:10; 135:7).
Wine. The common Hebrew word for wine is _yayin_, from a
root meaning "to boil up," "to be in a ferment."
Others derive it from a root meaning "to tread out," and
hence the juice of the grape trodden out. The Greek word for wine is
_oinos_, and the Latin _vinun_. But besides this common Hebrew word,
there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) 'Asis, "sweet wine," or "new wine," the product of the same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18; Amos 9:13), from a root meaning "to tread," hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.
(3.) Hometz. See VINEGAR.
(4.) Hemer, Deut. 32:14 (rendered "blood of the grape") Isa. 27:2 ("red wine"), Ezra 6:9; 7:22; Dan. 5:1, 2, 4. This word conveys the idea of "foaming," as in the process of fermentation, or when poured out. It is derived from the root _hamar_, meaning "to boil up," and also "to be red," from the idea of boiling or becoming inflamed.
(5.) 'Enabh, a grape (Deut. 32:14). The last clause of this verse should be rendered as in the Revised Version, "and of the blood of the grape ['enabh] thou drankest wine [hemer]." In Hos. 3:1 the phrase in Authorized Version, "flagons of wine," is in the Revised Version correctly "cakes of raisins." (Comp. Gen. 49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is rendered in the plural "grapes.")
(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isa. 5:22). Ps. 75:8, "The wine [yayin] is red; it is full of mixture [mesekh];" Prov. 23:30, "mixed wine;" Isa. 65:11, "drink offering" (R.V., "mingled wine").
(7.) Tirosh, properly "must," translated "wine" (Deut. 28:51); "new wine" (Prov. 3:10); "sweet wine" (Micah 6:15; R.V., "vintage"). This Hebrew word has been traced to a root meaning "to take possession of" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Gen. 27:28) mention is made of "plenty of corn and tirosh." Palestine is called "a land of corn and tirosh" (Deut. 33:28; comp. Isa. 36:17). See also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, ("wine [yayin] and new wine [tirosh] take away the heart").
(8.) Sobhe (root meaning "to drink to excess," "to suck up," "absorb"), found only in Isa. 1:22, Hos. 4:18 ("their drink;" Gesen. and marg. of R.V., "their carouse"), and Nah. 1:10 ("drunken as drunkards;" lit., "soaked according to their drink;" R.V., "drenched, as it were, in their drink", i.e., according to their sobhe).
(9.) Shekar, "strong drink," any intoxicating liquor; from a root meaning "to drink deeply," "to be drunken", a generic term applied to all fermented liquors, however obtained. Num. 28:7, "strong wine" (R.V., "strong drink"). It is sometimes distinguished from wine, c.g., Lev. 10:9, "Do not drink wine [yayin] nor strong drink [shekar];" Num. 6:3; Judg. 13:4, 7; Isa. 28:7 (in all these places rendered "strong drink"). Translated "strong drink" also in Isa. 5:11; 24:9; 29:9; 56:12; Prov. 20:1; 31:6; Micah 2:11.
(10.) Yekebh (Deut. 16:13, but in R.V. correctly "wine-press"), a vat into which the new wine flowed from the press. Joel 2:24, "their vats;" 3:13, "the fats;" Prov. 3:10, "Thy presses shall burst out with new wine [tirosh];" Hag. 2:16; Jer. 48:33, "wine-presses;" 2 Kings 6:27; Job. 24:11.
(11.) Shemarim (only in plural), "lees" or "dregs" of wine. In Isa. 25:6 it is rendered "wines on the lees", i.e., wine that has been kept on the lees, and therefore old wine.
(12.) Mesek, "a mixture," mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Ps. 75:8; Prov. 23:30). In Acts 2:13 the word _gleukos_, rendered "new wine," denotes properly "sweet wine." It must have been intoxicating. In addition to wine the Hebrews also made use of what they called _debash_, which was obtained by boiling down must to one-half or one-third of its original bulk. In Gen. 43:11 this word is rendered "honey." It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase "a land flowing with milk and honey" (debash), Ex. 3:8, 17; 13:5; 33:3; Lev. 20:24; Num. 13: 27. (See HONEY.) Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were forbidden the use of wine (Jer. 35). The Nazarites also were to abstain from its use during the period of their vow (Num. 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Lev. 10:1, 9-11). "Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen", (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible. A drink-offering of wine was presented with the daily sacrifice (Ex. 29:40, 41), and also with the offering of the first-fruits (Lev. 23:13), and with various other sacrifices (Num. 15:5, 7, 10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood. Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7).
Winefat (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 WINE-PRESS.)
Wine-press. Consisted of two vats or receptacles, (1) a trough (Heb. gath, Gr. lenos) into which the grapes were thrown and where they were trodden upon and bruised (Isa. 16:10; Lam. 1:15; Joel 3:13); and (2) a trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran from the trough above, the gath (Neh. 13:15; Job 24:11; Isa. 63:2, 3; Hag. 2:16; Joel 2:24). Wine-presses are found in almost every part of Palestine. They are "the only sure relics we have of the old days of Israel before the Captivity. Between Hebron and Beersheba they are found on all the hill slopes; they abound in southern Judea; they are no less common in the many valleys of Carmel; and they are numerous in Galilee." The "treading of the wine-press" is emblematic of divine judgment (Isa. 63:2; Lam. 1:15; Rev. 14:19, 20).
Winnow. Corn was winnowed,
(1.) By being thrown up by a shovel against the wind. As a rule this was done in the evening or during the night, when the west wind from the sea was blowing, which was a moderate breeze and fitted for the purpose. The north wind was too strong, and the east wind came in gusts.
(2.) By the use of a fan or van, by which the chaff was blown away (Ruth 3:2; Isa. 30:24; Jer. 4:11, 12; Matt. 3:12).
Wise men mentioned in Dan. 2:12 included three classes, (1) astrologers, (2) Chaldeans, and (3) soothsayers. The word in the original (hakamim) probably means "medicine men. In Chaldea medicine was only a branch of magic. The "wise men" of Matt. 2:7, who came from the East to Jerusalem, were magi from Persia or Arabia.
Wise, wisdom a moral rather than an intellectual quality. To be "foolish" is to be godless (Ps. 14:1; comp. Judg. 19:23; 2 Sam. 13:13). True wisdom is a gift from God to those who ask it (Job 28:12-28; Prov. 3:13-18; Rom. 1:22; 16:27; 1 Cor. 1:17-21; 2:6-8; James 1:5). "Wisdom" in Prov. 1:20; 8:1; 9:1-5 may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, "Christ the power of God and the wisdom of God" (1 Cor. 1:24). In Matt. 11:19 it is the personified principle of wisdom that is meant.
Witch. Occurs only in Ex. 22:18, as the rendering of _mekhashshepheh_, the feminine form of the word, meaning "enchantress" (R.V., "sorceress"), and in Deut. 18:10, as the rendering of _mekhashshepheth_, the masculine form of the word, meaning "enchanter."
Witchcraft (1 Sam. 15:23; 2 Kings 9:22; 2 Chr. 33:6; Micah 5:12; Nahum 3:4; Gal. 5:20). In the popular sense of the word no mention is made either of witches or of witchcraft in Scripture. The "witch of En-dor" (1 Sam. 28) was a necromancer, i.e., one who feigned to hold converse with the dead. The damsel with "a spirit of divination" (Acts 16:16) was possessed by an evil spirit, or, as the words are literally rendered, "having a spirit, a pithon." The reference is to the heathen god Apollo, who was regarded as the god of prophecy.
Witness More than one witness was required in criminal cases (Deut. 17:6; 19:15). They were the first to execute the sentence on the condemned (Deut. 13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deut. 19:16-21). It was also an offence to refuse to bear witness (Lev. 5:1).
Witness of the Spirit (Rom. 8:16), the consciousness of the gracious operation of the Spirit on the mind, "a certitude of the Spirit's presence and work continually asserted within us", manifested "in his comforting us, his stirring us up to prayer, his reproof of our sins, his drawing us to works of love, to bear testimony before the world," etc.
Wizard a pretender to supernatural knowledge and power, "a knowing one," as the original Hebrew word signifies. Such an one was forbidden on pain of death to practise his deceptions (Lev. 19:31; 20:6, 27; 1 Sam. 28:3; Isa. 8:19; 19:3).
Wolf. Heb. zeeb, frequently referred to in Scripture as an emblem of treachery and cruelty. Jacob's prophecy, "Benjamin shall ravin as a wolf" (Gen. 49:27), represents the warlike character of that tribe (see Judg. 19-21). Isaiah represents the peace of Messiah's kingdom by the words, "The wolf also shall dwell with the lamb" (Isa. 11:6). The habits of the wolf are described in Jer. 5:6; Hab. 1:8; Zeph. 3:3; Ezek. 22:27; Matt. 7:15; 10:16; Acts 20:29. Wolves are still sometimes found in Palestine, and are the dread of shepherds, as of old.
Woman was "taken out of man" (Gen. 2:23), and therefore the man has the preeminence. "The head of the woman is the man;" but yet honour is to be shown to the wife, "as unto the weaker vessel" (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the Hebrews it devolved upon women to prepare the meals for the household (Gen. 18:6; 2 Sam. 13:8), to attend to the work of spinning (Ex. 35:26; Prov. 31:19), and making clothes (1 Sam. 2:19; Prov. 31:21), to bring water from the well (Gen. 24:15; 1 Sam. 9:11), and to care for the flocks (Gen. 29:6; Ex. 2:16). The word "woman," as used in Matt. 15:28, John 2:4 and 20:13, 15, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.
Wood. See FOREST.
Wood-offering (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).
Wool 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).
Word of God (Heb. 4:12, etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his "word," because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See INSPIRATION; BIBLE.) All saving knowledge is obtained from the word of God. In the case of adults it is an indispensable means of salvation, and is efficacious thereunto by the gracious influence of the Holy Spirit (John 17:17; 2 Tim. 3:15, 16; 1 Pet. 1:23).
Word, The (Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). This title designates the divine nature of Christ. As the Word, he "was in the beginning" and "became flesh." "The Word was with God " and "was God," and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
Works, Covenant of entered into by God with Adam as the representative of the human race (comp. Gen. 9:11, 12; 17:1-21), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See COVENANT OF WORKS.)
Works, Good. The old objection against the doctrine of
salvation by grace, that it does away with the necessity of good
works, and lowers the sense of their importance (Rom. 6), although it
has been answered a thousand times, is still alleged by many. They
say if men are not saved by works, then works are not necessary. If
the most moral of men are saved in the same way as the very chief of
sinners, then good works are of no moment. And more than this, if the
grace of God is most clearly displayed in the salvation of the vilest
of men, then the worse men are the better. The objection has no
validity. The gospel of salvation by grace shows that good works are
necessary. It is true, unchangeably true, that without holiness no
man shall see the Lord. "Neither adulterers, nor thieves, nor
covetous, nor drunkards" shall inherit the kingdom of God. Works
are "good" only when, (1) they spring from the principle of
love to God. The moral character of an act is determined by the moral
principle that prompts it. Faith and love in the heart are the
essential elements of all true obedience. Hence good works only
spring from a believing heart, can only be wrought by one reconciled
to God (Eph. 2:10; James 2:18:22).
(2.) Good works have the glory of God as their object; and (3) they have the revealed will of God as their only rule (Deut. 12:32; Rev. 22:18, 19). Good works are an expression of gratitude in the believer's heart (John 14:15, 23; Gal. 5:6). They are the fruits of the Spirit (Titus 2:10-12), and thus spring from grace, which they illustrate and strengthen in the heart. Good works of the most sincere believers are all imperfect, yet like their persons they are accepted through the mediation of Jesus Christ (Col. 3:17), and so are rewarded; they have no merit intrinsically, but are rewarded wholly of grace.
(1.) Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.
(2.) The manna bred worms (tola'im), but on the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter. These two Hebrew words appear to be interchangeable (Job 25:6; Isa. 14:11). Tola'im in some places denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In Micah 7:17, where it is said, "They shall move out of their holes like worms," perhaps serpents or "creeping things," or as in the Revised Version, "crawling things," are meant. The word is used figuratively in Job 25:6; Ps. 22:6; Isa. 41:14; Mark 9:44, 46, 48; Isa. 66:24.
Wormwood Heb. la'anah, the Artemisia absinthium of botanists. It is noted for its intense bitterness (Deut. 29:18; Prov. 5:4; Jer. 9:15; Amos 5:7). It is a type of bitterness, affliction, remorse, punitive suffering. In Amos 6:12 this Hebrew word is rendered "hemlock" (R.V., "wormwood"). In the symbolical language of the Apocalypse (Rev. 8:10, 11) a star is represented as falling on the waters of the earth, causing the third part of the water to turn wormwood. The name by which the Greeks designated it, absinthion, means "undrinkable." The absinthe of France is distilled from a species of this plant. The "southernwood" or "old man," cultivated in cottage gardens on account of its fragrance, is another species of it.
Worship homage rendered to God which it is sinful (idolatry) to render to any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9).
Worshipper (Gr. neocoros = temple-sweeper (Acts 19:35) of the great goddess Diana). This name neocoros appears on most of the extant Ephesian coins
Wrestle (Eph. 6:12). See GAMES.
Writing The art of writing must have been known in the time of the early Pharaohs. Moses is commanded "to write for a memorial in a book" (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of "writing," "book," and "ink," are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families. "The Old Testament and the discoveries of Oriental archaeology alike tell us that the age of the Exodus was throughout the world of Western Asia an age of literature and books, of readers and writers, and that the cities of Palestine were stored with the contemporaneous records of past events inscribed on imperishable clay. They further tell us that the kinsfolk and neighbours of the Israelites were already acquainted with alphabetic writing, that the wanderers in the desert and the tribes of Edom were in contact with the cultured scribes and traders of Ma'in [Southern Arabia], and that the 'house of bondage' from which Israel had escaped was a land where the art of writing was blazoned not only on the temples of the gods, but also on the dwellings of the rich and powerful.", Sayce. (See DEBIR; PHOENICIA.) The "Book of the Dead" was a collection of prayers and formulae, by the use of which the souls of the dead were supposed to attain to rest and peace in the next world. It was composed at various periods from the earliest time to the Persian conquest. It affords an interesting glimpse into the religious life and system of belief among the ancient Egyptians. We learn from it that they believed in the existence of one Supreme Being, the immortality of the soul, judgement after death, and the resurrection of the body. It shows, too, a high state of literary activity in Egypt in the time of Moses. It refers to extensive libraries then existing. That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000 books. When the Hebrews entered Canaan it is evident that the art of writing was known to the original inhabitants, as appears, e.g., from the name of the city Debir having been at first Kirjath-sepher, i.e., the "city of the book," or the "book town" (Josh. 10:38; 15:15; Judg. 1:11). The first mention of letter-writing is in the time of David (2 Sam. 11:14, 15). Letters are afterwards frequently spoken of (1 Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chr. 21:12-15; 30:1, 6-9, etc.).
Yarn 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."
Year Heb. shanah, meaning "repetition" or "revolution" (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
Yeshebi the Hebrew word rendered "inhabitants" in Josh. 17:7, but probably rather the name of the village Yeshepheh, probably Yassuf, 8 miles south of Shechem.
(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_.
(2.) In Jer. 27:2; 28:10, 12 the word in the Authorized Version rendered "yoke" is _motah_, which properly means a "staff," or as in the Revised Version, "bar." These words in the Hebrew are both used figuratively of severe bondage, or affliction, or subjection (Lev. 26:13; 1 Kings 12:4; Isa. 47:6; Lam. 1:14; 3:27). In the New Testament the word "yoke" is also used to denote servitude (Matt. 11:29, 30; Acts 15:10; Gal. 5:1).
(3.) In 1 Sam. 11:7, 1 Kings 19:21, Job 1:3 the word thus translated is _tzemed_, which signifies a pair, two oxen yoked or coupled together, and hence in 1 Sam. 14:14 it represents as much land as a yoke of oxen could plough in a day, like the Latin _jugum_. In Isa. 5:10 this word in the plural is translated "acres."
Yoke-fellow (Phil. 4:3), one of the apostle's fellow-labourers. Some have conjectured that Epaphroditus is meant. Wyckliffe renders the phrase "the german felowe", i.e., "thee, germane [= genuine] comrade."
Zaanaim wanderings; the unloading of tents, so called probably from the fact of nomads in tents encamping amid the cities and villages of that region, a place in the north-west of Lake Merom, near Kedesh, in Naphtali. Here Sisera was slain by Jael, "the wife of Heber the Kenite," who had pitched his tent in the "plain [R.V., 'as far as the oak'] of Zaanaim" (Judg. 4:11). It has been, however, suggested by some that, following the LXX. and the Talmud, the letter b, which in Hebrew means "in," should be taken as a part of the word following, and the phrase would then be "unto the oak of Bitzanaim," a place which has been identified with the ruins of Bessum, about half-way between Tiberias and Mount Tabor.
Zaanan place of flocks, mentioned only in Micah 1:11. It may be identified with Zenan, in the plain country of Judah (Josh. 15:37).
Zaanannim = Zaanaim, (Josh. 19:33).
Zaavan terror, one of the "dukes of Edom" (Gen. 36:27); called also Zavan (1 Chr. 1:42).
(1.) One of David's valiant men (1 Chr. 11:41), the descendant of Ahlai, of the "children of Sheshan" (2:31).
(2.) A descendant of Tahath (7:21).
(3.) The son of Shemath. He conspired against Joash, king of Judah, and slew him (2 Chr. 24:25, 26). He is called also Jozachar (2 Kings 12:21).
(4.) Ezra 10:27.
(5.) Ezra 10:33.
(6.) Ezra 10:43.
Zabbai wanderer; pure.
(1.) Ezra 10:28.
(2.) The father of Baruch, who "earnestly repaired" part of the wall of Jerusalem (Neh. 3:20; marg., "Zaccai").
Zabbud gift, Ezra 8:14.
Zabdi gift of Jehovah.
(1.) An ancestor of Achan (Josh. 7:1, 17, 18). He is probably the "Zimri" of 1 Chr. 2:6.
(2.) A Benjamite (1 Chr. 8:19).
(3.) Called "the Shiphmite," one of David's officers, who had charge of his vineyards (1 Chr. 27:27).
(4.) A Levite, one of the sons of Asaph (Neh. 11:17); probably the same as Zichri (1 Chr. 9:15), and Zaccur (Neh. 12:35).
Zabdiel gift of God.
(1.) The father of Jashobeam, who was one of David's officers (1 Chr. 27:2).
(2.) An overseer of the priests after the Captivity (Neh. 11:14).
Zabud gift, the son of Nathan, who was "king's friend" in the court of Solomon (1 Kings 4:5).
Zabulon (Matt. 4:13, 15; Rev. 7:8). See ZEBULUN.
Zaccai pure, one whose "sons" returned with Zerubbabel to Jerusalem (Ezra 2:9; Neh. 7:14). (See ZABBAI.)
Zacchaeus pure, a superintendant of customs; a chief tax-gather (publicanus) at Jericho (Luke 19:1-10). "The collection of customs at Jericho, which at this time produced and exported a considerable quantity of balsam, was undoubtedly an important post, and would account for Zacchaeus being a rich man." Being short of stature, he hastened on before the multitude who were thronging about Christ as he passed through Jericho on his way to Jerusalem, and climbed up a sycamore tree that he might be able to see him. When our Lord reached the spot he looked up to the publican among the branches, and addressing him by name, told him to make haste and come down, as he intended that day to abide at his house. This led to the remarkable interview recorded by the evangelist, and to the striking parable of the ten pounds (Luke 19:12-27). At Er-riha (Jericho) there is a large, venerable looking square tower, which goes by the traditional name of the House of Zacchaeus.
(1.) Father of Shammua, who was one of the spies sent out by Moses (Num. 13:4).
(2.) A Merarite Levite (1 Chr. 24:27).
(3.) A son of Asaph, and chief of one of the courses of singers as arranged by David (1 Chr. 25:2, 10).
(4.) Son of Imri (Neh. 3:2).
(5.) A Levite (Neh. 10:12).
(6.) The son of Mattaniah (Neh. 13:13).
Zachariah remembered by the Lord.
(1.) Son of Jeroboam II., king of Israel. On the death of his father there was an interregnum of ten years, at the end of which he succeeded to the throne, which he occupied only six months, having been put to death by Shallum, who usurped the throne. "He did that which was evil in the sight of the Lord, as his fathers had done" (2 Kings 14:29; 15:8-12). In him the dynasty of Jehu came to an end.
(2.) The father of Abi, who was the mother of Hezekiah (2 Kings 18:2).
(1.) A priest of the course of Abia, the eighth of the twenty-four courses into which the priests had been originally divided by David (1 Chr. 23:1-19). Only four of these courses or "families" of the priests returned from the Exile (Ezra 2:36-39); but they were then re-distributed under the old designations. The priests served at the temple twice each year, and only for a week each time. Zacharias's time had come for this service. During this period his home would be one of the chambers set apart for the priests on the sides of the temple ground. The offering of incense was one of the most solemn parts of the daily worship of the temple, and lots were drawn each day to determine who should have this great honour, an honour which no priest could enjoy more than once during his lifetime. While Zacharias ministered at the golden altar of incense in the holy place, it was announced to him by the angel Gabriel that his wife Elisabeth, who was also of a priestly family, now stricken in years, would give birth to a son who was to be called John, and that he would be the forerunner of the long-expected Messiah (Luke 1:12-17). As a punishment for his refusing to believe this message, he was struck dumb and "not able to speak until the day that these things should be performed" (20). Nine months passed away, and Elisabeth's child was born, and when in answer to their inquiry Zacharias wrote on a "writing tablet," "His name is John," his mouth was opened, and he praised God (60-79). The child (John the Baptist), thus "born out of due time," "waxed strong in spirit" (1:80).
(2.) The "son of Barachias," mentioned as having been slain between the temple and the altar (Matt. 23:35; Luke 11:51). "Barachias" here may be another name for Jehoiada, as some think. (See ZECHARIAH.)
Zacher memorial, a son of Jehiel (1 Chr. 8:31; 9:35); called Zechariah (9:37).
(1.) A son of Ahitub, of the line of Eleazer (2 Sam. 8:17; 1 Chr. 24:3), high priest in the time of David (2 Sam. 20:25) and Solomon (1 Kings 4:4). He is first mentioned as coming to take part with David at Hebron (1 Chr. 12:27, 28). He was probably on this account made ruler over the Aaronites (27:17). Zadok and Abiathar acted as high priests on several important occasions (1 Chr. 15:11; 2 Sam. 15:24-29, 35, 36); but when Adonijah endeavoured to secure the throne, Abiathar went with him, and therefore Solomon "thrust him out from being high priest," and Zadok, remaining faithful to David, became high priest alone (1 Kings 2:27, 35; 1 Chr. 29:22). In him the line of Phinehas resumed the dignity, and held it till the fall of Jerusalem. He was succeeded in his sacred office by his son Azariah (1 Kings 4:2; comp. 1 Chr. 6:3-9).
(2.) The father of Jerusha, who was wife of King Uzziah, and mother of King Jotham (2 Kings 15:33; 2 Chr. 27:1).
(3.) "The scribe" set over the treasuries of the temple by Nehemiah along with a priest and a Levite (Neh. 13:13).
(4.) The sons of Baana, one of those who assisted in rebuilding the wall of Jerusalem (Neh. 3:4).
Zair little, a place probably east of the Dead Sea, where Joram discomfited the host of Edom who had revolted from him (2 Kings 8:21).
(1.) One of David's warriors, called the Ahohite (2 Sam. 23:28); called also Ilai (1 Chr. 11:29).
(2.) A wood near Shechem, from which Abimelech and his party brought boughs and "put them to the hold" of Shechem, "and set the hold on fire" (Judg. 9:48). Probably the southern peak of Gerizim, now called Jebel Sulman. (See SALMON.)
Zalmonah shady, one of the stations of the Israelites in the wilderness (Num. 33:41, 42).
Zalmunna one of the two kings of Midian whom the "Lord delivered" into the hands of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See ZEBAH.)
Zamzummims a race of giants; "a people great, and many, and tall, as the Anakims" (Deut. 2:20, 21). They were overcome by the Ammonites, "who called them Zamzummims." They belonged to the Rephaim, and inhabited the country afterwards occupied by the Ammonites. It has been conjectured that they might be Ham-zuzims, i.e., Zuzims dwelling in Ham, a place apparently to the south of Ashteroth (Gen. 14:5), the ancient Rabbath-ammon.
(1.) A town in the low country or shephelah of Judah, near Zorah (Josh. 15:34). It was re-occupied after the return from the Captivity (Neh. 11:30). Zanu'ah in Wady Ismail, 10 miles west of Jerusalem, occupies probably the same site.
(2.) A town in the hill country of Judah, some 10 miles to the south-west of Hebron (Josh. 15:56).
Zaphnath-paaneah the name which Pharaoh gave to Joseph when he raised him to the rank of prime minister or grand vizier of the kingdom (Gen. 41:45). This is a pure Egyptian word, and has been variously explained. Some think it means "creator," or "preserver of life." Brugsch interprets it as "governor of the district of the place of life", i.e., of Goshen, the chief city of which was Pithom, "the place of life." Others explain it as meaning "a revealer of secrets," or "the man to whom secrets are revealed."
Zarephath smelting-shop, "a workshop for the refining and smelting of metals", a small Phoenician town, now Surafend, about a mile from the coast, almost midway on the road between Tyre and Sidon. Here Elijah sojourned with a poor widow during the "great famine," when the "heaven was shut up three years and six months" (Luke 4:26; 1 Kings 17:10). It is called Sarepta in the New Testament (Luke 4:26).
Zaretan. When the Hebrews crossed the Jordan, as soon as the feet of the priests were dipped in the water, the flow of the stream was arrested. The point of arrest was the "city of Adam beside Zaretan," probably near Succoth, at the mouth of the Jabbok, some 30 miles up the river from where the people were encamped. There the water "stood and rose upon an heap." Thus the whole space of 30 miles of the river-bed was dry, that the tribes might pass over (Josh. 3:16, 17; comp. Ps. 104:3).
Zareth-shahar the splendour of the dawn, a city "in the mount of the valley" (Josh. 13:19). It is identified with the ruins of Zara, near the mouth of the Wady Zerka Main, on the eastern shore of the Dead Sea, some 3 miles south of the Callirrhoe. Of this town but little remains. "A few broken basaltic columns and pieces of wall about 200 yards back from the shore, and a ruined fort rather nearer the sea, about the middle of the coast line of the plain, are all that are left" (Tristram's Land of Moab).
Zarthan a place near Succoth, in the plain of the Jordan, "in the clay ground," near which Hiram cast the brazen utensils for the temple (1 Kings 7:46); probably the same as Zartan. It is also called Zeredathah (2 Chr. 4:17). (See ZEREDA.)
Zatthu a sprout, Neh. 10:14.
Zattu id., one whose descendants returned from the Captivity with Zerubbabel (Ezra 2:8; Neh. 7:13); probably the same as Zatthu.
Zaza plenty, a descendant of Judah (1 Chr. 2:33).
Zeal an earnest temper; may be enlightened (Num. 25:11-13; 2 Cor. 7:11; 9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a Christian grace, it must be grounded on right principles and directed to right ends (Gal. 4:18). It is sometimes ascribed to God (2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).
Zealots a sect of Jews which originated with Judas the Gaulonite (Acts 5:37). They refused to pay tribute to the Romans, on the ground that this was a violation of the principle that God was the only king of Israel. They rebelled against the Romans, but were soon scattered, and became a lawless band of mere brigands. They were afterwards called Sicarii, from their use of the sica, i.e., the Roman dagger.
Zebadiah gift of Jehovah.
(1.) A son of Asahel, Joab's brother (1 Chr. 27:7).
(2.) A Levite who took part as one of the teachers in the system of national education instituted by Jehoshaphat (2 Chr. 17:7, 8).
(3.) The son of Ishmael, "the ruler of the house of Judah in all the king's matters" (2 Chr. 19:8-11).
(4.) A son of Beriah (1 Chr. 8:15).
(5.) A Korhite porter of the Lord's house (1 Chr. 26:2). Three or four others of this name are also mentioned.
Zebah man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judg. 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon's brothers, they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).
Zebaim (Ezra 2:57; Neh. 7:59). "Pochereth of Zebaim" should be read as in the Revised Version, "Pochereth-hazzebaim" ("snaring the antelopes"), probably the name of some hunter.
Zebedee a Galilean fisherman, the husband of Salome (q.v.), and the father of James and John, two of our Lord's disciples (Matt. 4:21; 27:56; Mark 15:40). He seems to have been a man of some position in Capernaum, for he had two boats (Luke 5:4) and "hired servants" (Mark 1:20) of his own. No mention is made of him after the call of his two sons by Jesus.
Zeboim gazelles or roes.
(1.) One of the "five cities of the plain" of Sodom, generally coupled with Admah (Gen. 10:19; 14:2; Deut. 29:23; Hos. 11:8). It had a king of its own (Shemeber), and was therefore a place of some importance. It was destroyed along with the other cities of the plain.
(2.) A valley or rugged glen somewhere near Gibeah in Benjamin (1 Sam. 13:18). It was probably the ravine now bearing the name Wady Shakh-ed-Dub'a, or "ravine of the hyena," north of Jericho.
(3.) A place mentioned only in Neh. 11:34, inhabited by the Benjamites after the Captivity.
Zebudah given, the wife of Josiah and mother of Jehoiakim (2 Kings 23:36).
Zebul habitation, the governor of Shechem under Abimelech (Judg. 9:28, 30, 36). He informed his master of the intention of the people of Shechem to transfer their allegiance to the Hivite tribe of Hamor. This led to Abimelech's destroying the city, when he put its entire population to the sword, and sowed the ruins with salt (Judg. 9:28-45).
Zebulonite the designation of Elon, the judge who belonged to the tribe of Zebulun (Judg. 12:11, 12).
Zebulun dwelling, the sixth and youngest son of Jacob and Leah (Gen. 30:20). Little is known of his personal history. He had three sons (46:14).
Zebulun, Lot of in Galilee, to the north of Issachar and south of Asher and Naphtali (Josh. 19:10-16), and between the Sea of Galilee and the Mediterranean. According to ancient prophecy this part of Galilee enjoyed a large share of our Lord's public ministry (Isa. 9:1, 2; Matt. 4:12-16).
Zebulun, Tribe of numbered at Sinai (Num. 1:31) and before entering Canaan (26:27). It was one of the tribes which did not drive out the Canaanites, but only made them tributary (Judg. 1:30). It took little interest in public affairs. It responded, however, readily to the summons of Gideon (6:35), and afterwards assisted in enthroning David at Hebron (1 Chr. 12:33, 40). Along with the other northern tribes, Zebulun was carried away into the land of Assyria by Tiglath-pileser (2 Kings 15:29). In Deborah's song the words, "Out of Zebulun they that handle the pen of the writer" (Judg. 5:14) has been rendered in the R.V., "They that handle the marshal's staff." This is a questionable rendering. "The word _sopher_ ('scribe' or 'writer') defines the word _shebhet_ ('rod' or 'pen') with which it is conjoined. The 'rod of the scribe' on the Assyrian monuments was the stylus of wood or metal, with the help of which the clay tablet was engraved, or the papyrus inscribed with characters. The scribe who wielded it was the associate and assistant of the 'lawgivers.'" (Sayce).
Zechariah Jehovah is renowned or remembered.
(1.) A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself (1:1) as "the son of Berechiah." In Ezra 5:1 and 6:14 he is called "the son of Iddo," who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520), about sixteen years after the return of the first company from exile. He was contemporary with Haggai (Ezra 5:1). His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds. The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Christ. Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing. The second part of the book (ch. 9-14) bears no date. It is probable that a considerable interval separates it from the first part. It consists of two burdens. The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent. The second burden (ch. 12-14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom.
(2.) The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God (2 Chr. 24:20), which so stirred up their resentment against him that at the king's commandment they stoned him with stones, and he died "in the court of the house of the Lord" (24:21). Christ alludes to this deed of murder in Matt. 23:35, Luke 11:51. (See ZACHARIAS, 2.)
(3.) A prophet, who had "understanding in the seeing of God," in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chr. 26:5). Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.
(4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7).
(5.) One of the porters of the tabernacle (1 Chr. 9:21).
(6.) 1 Chr. 9:37.
(7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chr. 15:20-24).
(8.) A Kohathite Levite (1 Chr. 24:25).
(9.) A Merarite Levite (1 Chr. 27:21).
(10.) The father of Iddo (1 Chr. 27:21).
(11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chr. 17:7).
(12.) A Levite of the sons of Asaph (2 Chr. 20:14).
(13.) One of Jehoshaphat's sons (2 Chr. 21:2).
(14.) The father of Abijah, who was the mother of Hezekiah (2 Chr. 29:1).
(15.) One of the sons of Asaph (2 Chr. 29:13).
(16.) One of the "rulers of the house of God" (2 Chr. 35:8).
(17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Neh. 8:4,
(18.) Neh. 11:12.
(19.) Neh. 12:16.
(20.) Neh. 12:35,41.
(21.) Isa. 8:2.
Zedad side; sloping place, a town in the north of Palestine, near Hamath (Num. 34:8; Ezek. 47:15). It has been identified with the ruins of Sudud, between Emesa (Hums) and Baalbec, but that is uncertain.
Zedekiah righteousness of Jehovah.
(1.) The last king of Judah. He was the third son of Josiah, and his mother's name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet "he did evil in the sight of the Lord" (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke of Babylon, and entered into an alliance with Hophra, king of Egypt. This brought up Nebuchadnezzar, "with all his host" (2 King 25:1), against Jerusalem. During this siege, which lasted about eighteen months, "every worst woe befell the devoted city, which drank the cup of God's fury to the dregs" (2 Kings 25:3; Lam. 4:4, 5, 10). The city was plundered and laid in ruins. Zedekiah and his followers, attempting to escape, were made captive and taken to Riblah. There, after seeing his own children put to death, his own eyes were put out, and, being loaded with chains, he was carried captive (B.C. 588) to Babylon (2 Kings 25:1-7; 2 Chr. 36:12; Jer. 32:4,5; 34:2, 3; 39:1-7; 52:4-11; Ezek. 12:12), where he remained a prisoner, how long is unknown, to the day of his death. After the fall of Jerusalem, Nebuzaraddan was sent to carry out its complete destruction. The city was razed to the ground. Only a small number of vinedressers and husbandmen were permitted to remain in the land (Jer. 52:16). Gedaliah, with a Chaldean guard stationed at Mizpah, ruled over Judah (2 Kings 25:22, 24; jer. 40:1, 2, 5, 6).
(2.) The son of Chenaanah, a false prophet in the days of Ahab (1 Kings 22:11, 24; 2 Chr. 18:10, 23).
(3.) The son of Hananiah, a prince of Judah in the days of Jehoiakim (Jer. 36:12).
Zeeb the wolf, one of the two leaders of the great Midianite host which invaded Israel and was utterly routed by Gideon. The division of that host, which attempted to escape across the Jordan, under Oreb and Zeeb, was overtaken by the Ephraimites, who, in a great battle, completely vanquished them, their leaders being taken and slain (Judg. 7:25; Ps. 83:11; Isa. 10:26).
Zelah slope; side, a town in Benjamin, where Saul and his son Jonathan were buried (2 Sam. 21:14). It was probably Saul's birthplace.
Zelek cleft, an Ammonite; one of David's valiant men (2 Sam. 23:37).
Zelophehad first-born, of the tribe of Manasseh, and of the family of Gilead; died in the wilderness. Having left no sons, his daughters, concerned lest their father's name should be "done away from among his family," made an appeal to Moses, who, by divine direction, appointed it as "a statute of judgment" in Israel that daughters should inherit their father's portion when no sons were left (Num. 27:1-11). But that the possession of Zelophehad might not pass away in the year of jubilee from the tribe to which he belonged, it was ordained by Moses that his daughters should not marry any one out of their father's tribe; and this afterwards became a general law (Num. 36).
Zelotes (Luke 6:15). See SIMON; ZEALOTS.
(1.) A town of Benjamin (Josh. 18:22); now the ruin, rather two ruins, es-Sumrah, 4 miles north of Jericho.
(2.) A mount in the highlands of Ephraim, to the north of Jerusalem (2 Chr. 13:4-20). Here the armies of Abijah and Jeroboam engaged in a bloody battle, which issued in the total defeat of the king of Israel, who never "recovered strength again," and soon after died.
Zemarite the designation of one of the Phoenician tribes (Gen. 10:18) who inhabited the town of Sumra, at the western base of the Lebanon range. In the Amarna tablets (B.C. 1400) Zemar, or Zumur, was one of the most important of the Phoenician cities, but it afterwards almost disappears from history.
Zemira vine-dresser, a Benjamite; one of the sons of Becher (1 Chr. 7:8).
Zenas a disciple called "the lawyer," whom Paul wished Titus to bring with him (Titus 3:13). Nothing more is known of him.
Zephaniah Jehovah has concealed, or Jehovah of darkness.
(1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of: (a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions. (b) The description of the judgment (1:7-18). (c) An exhortation to seek God while there is still time (2:1-3). (d) The announcement of judgment on the heathen (2:4-15). (e) The hopeless misery of Jerusalem (3:1-7). (f) The promise of salvation (3:8-20).
(2.) The son of Maaseiah, the "second priest" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jer. 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jer. 29:25, 26, 29; 37:3; 52:24). He, along with some other captive Jews, was put to death by the king of Babylon "at Riblah in the land of Hamath" (2 Kings 25:21).
(3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36).
(4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10).
Zephath beacon; watch-tower, a Canaanite town; called also Hormah (q.v.), Judg. 1:17. It has been identified with the pass of es-Sufah, but with greater probability with S'beita.
Zephathah a valley in the west of Judah, near Mareshah; the scene of Asa's conflict with Zerah the Ethiopian (2 Chr. 14:9-13). Identified with the Wady Safieh.
(1.) An "Ethiopian," probably Osorkon II., the successor of Shishak on the throne of Egypt. With an enormous army, the largest we read of in Scripture, he invaded the kingdom of Judah in the days of Asa (2 Chr. 14:9-15). He reached Zephathah, and there encountered the army of Asa. This is the only instance "in all the annals of Judah of a victorious encounter in the field with a first-class heathen power in full force." The Egyptian host was utterly routed, and the Hebrews gathered "exceeding much spoil." Three hundred years elapsed before another Egyptian army, that of Necho (B.C. 609), came up against Jerusalem.
(2.) A son of Tamar (Gen. 38:30); called also Zara (Matt. 1:3).
(3.) A Gershonite Levite (1 Chr. 6:21, 41).
Zered = Zared, luxuriance; willow bush, a brook or valley communicating with the Dead Sea near its southern extremity (Num. 21:12; Deut. 2:14). It is called the "brook of the willows" (Isa. 15:7) and the "river of the wilderness" (Amos 6:14). It has been identified with the Wady el-Aksy.
Zereda the fortress, a city on the north of Mount Ephraim; the birthplace of Jeroboam (1 Kings 11:26). It is probably the same as Zaretan (Josh. 3:16), Zererath (Judg. 7:22), Zartanah (1 Kings 4:12), or the following.
Zeredathah a place in the plain of Jordan; the same as Zarthan (2 Chr. 4:17; 1 Kings 7:46). Here Solomon erected the foundries in which Hiram made the great castings of bronze for the temple.
Zererath (Judg. 7:22), perhaps identical with Zereda or Zeredathah. Some identify it with Zahrah, a place about 3 miles west of Beth-shean.
Zeresh star of Venus, the wife of Haman, whom she instigated to prepare a gallows for Mordecai (Esther 5:10).
Zeruah stricken, mother of Jeroboam, the first king of the ten tribes (1 Kings 11:26).
Zerubbabel the seed of Babylon, the son of Salathiel or Shealtiel (Hag. 1:1; Zorobabel, Matt. 1:12); called also the son of Pedaiah (1 Chr. 3:17-19), i.e., according to a frequent usage of the word "son;" the grandson or the nephew of Salathiel. He is also known by the Persian name of Sheshbazzar (Ezra 1:8, 11). In the first year of Cyrus, king of Persia, he led the first band of Jews, numbering 42,360 (Ezra 2:64), exclusive of a large number of servants, who returned from captivity at the close of the seventy years. In the second year after the Return, he erected an altar and laid the foundation of the temple on the ruins of that which had been destroyed by Nebuchadnezzar (3:8-13; ch. 4-6). All through the work he occupied a prominent place, inasmuch as he was a descendant of the royal line of David.
Zeruiah stricken of the Lord, David's sister, and the mother of Abishai, Joab, and Asahel (1 Chr. 2:16), who were the three leading heroes of David's army, and being his nephews, they were admitted to the closest companionship with him.
Zetham olive planter, a Levite (1 Chr. 23:8).
Zethan a Benjamite (1 Chr. 7:10).
Zia fear, a Gadite (1 Chr. 5:13).
Ziba post; statue, "a servant of the house of Saul" (2 Sam. 9:2), who informed David that Mephibosheth, a son of Jonathan, was alive. He afterwards dealt treacherously toward Mephibosheth, whom he slanderously misrepresented to David.
Zibeon robber; or dyed.
(1.) A Hivite (Gen. 36:2).
(2.) A Horite, and son of Seir (Gen. 36:20).
Zibia gazelle, a Benjamite (1 Chr. 8:9).
Zibiah the mother of King Joash (2 Kings 12:1; 2 Chr. 24:1).
Zichri remembered; illustrious.
(1.) A Benjamite chief (1 Chr. 8:19).
(2.) Another of the same tribe (1 Chr. 8:23).
Ziddim sides, a town of Naphtali (Josh. 19:35), has been identified with Kefr-Hattin, the "village of the Hittites," about 5 miles west of Tiberias.
Zidkijah the Lord is righteous, one who sealed the covenant with Nehemiah (Neh. 10:1).
Zidon a fishery, a town on the Mediterranean coast, about 25 miles north of Tyre. It received its name from the "first-born" of Canaan, the grandson of Noah (Gen. 10:15, 19). It was the first home of the Phoenicians on the coast of Palestine, and from its extensive commercial relations became a "great" city (Josh. 11:8; 19:28). It was the mother city of Tyre. It lay within the lot of the tribe of Asher, but was never subdued (Judg. 1:31). The Zidonians long oppressed Israel (Judg. 10:12). From the time of David its glory began to wane, and Tyre, its "virgin daughter" (Isa. 23:12), rose to its place of pre-eminence. Solomon entered into a matrimonial alliance with the Zidonians, and thus their form of idolatrous worship found a place in the land of Israel (1 Kings 11:1, 33). This city was famous for its manufactures and arts, as well as for its commerce (1 Kings 5:6; 1 Chr. 22:4; Ezek. 27:8). It is frequently referred to by the prophets (Isa. 23:2, 4, 12; Jer. 25:22; 27:3; 47:4; Ezek. 27:8; 28:21, 22; 32:30; Joel 3:4). Our Lord visited the "coasts" of Tyre and Zidon = Sidon (q.v.), Matt. 15:21; Mark 7:24; Luke 4:26; and from this region many came forth to hear him preaching (Mark 3:8; Luke 6:17). From Sidon, at which the ship put in after leaving Caesarea, Paul finally sailed for Rome (Acts 27:3, 4). This city is now a town of 10,000 inhabitants, with remains of walls built in the twelfth century A.D. In 1855, the sarcophagus of Eshmanezer was discovered. From a Phoenician inscription on its lid, it appears that he was a "king of the Sidonians," probably in the third century B.C., and that his mother was a priestess of Ashtoreth, "the goddess of the Sidonians." In this inscription Baal is mentioned as the chief god of the Sidonians.
Zif brightness; splendour; i.e., "the flower month," mentioned only in 1 Kings 6:1, 37, as the "second month." It was called Iyar by the later Jews. (See MONTH.)
(1.) The name of a family of Nethinim (Ezra 2:43; Neh. 7:46).
(2.) A ruler among the Nethinim (Neh. 11:21).
Ziklag a town in the Negeb, or south country of Judah (Josh. 15:31), in the possession of the Philistines when David fled to Gath from Ziph with all his followers. Achish, the king, assigned him Ziklag as his place of residence. There he dwelt for over a year and four months. From this time it pertained to the kings of Judah (1 Sam. 27:6). During his absence with his army to join the Philistine expedition against the Israelites (29:11), it was destroyed by the Amalekites (30:1, 2), whom David, however, pursued and utterly routed, returning all the captives (1 Sam. 30:26-31). Two days after his return from this expedition, David received tidings of the disastrous battle of Gilboa and of the death of Saul (2 Sam. 1:1-16). He now left Ziklag and returned to Hebron, along with his two wives, Ahinoam and Abigail, and his band of 600 men. It has been identified with 'Asluj, a heap of ruins south of Beersheba. Conder, however, identifies it with Khirbet Zuheilikah, ruins found on three hills half a mile apart, some seventeen miles north-west of Beersheba, on the confines of Philistia, Judah, and Amalek.
Zillah shadow, one of the wives of Lamech, of the line of Cain, and mother of Tubal-cain (Gen. 4:19, 22).
Zilpah drooping, Leah's handmaid, and the mother of Gad and Asher (Gen. 30:9-13).
Zilthai shadow (i.e., protection) of Jehovah.
(1.) A Benjamite (1 Chr. 8:20).
(2.) One of the captains of the tribe of Manasseh who joined David at Ziklag (1 Chr. 12:20).
(1.) A Gershonite Levite (1 Chr. 6:20).
(2.) Another Gershonite Levite (1 Chr. 6:42).
(3.) The father of Joah (2 Chr. 29:12).
Zimran vine-dressers; celebrated, one of the sons of Abraham by Keturah (Gen. 25:2).
(1.) A son of Salu, slain by Phinehas, the son of Eleazar, because of his wickedness in bringing a Midianitish woman into his tent (Num. 25:6-15).
(2.) Murdered Elah at Tirzah, and succeeded him on the throne of Israel (1 Kings 16:8-10). He reigned only seven days, for Omri, whom the army elected as king, laid siege to Tirzah, whereupon Zimri set fire to the palace and perished amid its ruins (11-20). Omri succeeded to the throne only after four years of fierce war with Tibni, another claimant to the throne.
Zin 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.).
Zina ornament, one of the sons of Shimei (1 Chr. 23:10).
Zion sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem. When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became "the city of David" (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2; Isa. 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God's chosen Israel (Ps. 51:18; 87:5). In the New Testament (see SION) it is used sometimes to denote the Church of God (Heb. 12:22), and sometimes the heavenly city (Rev. 14:1).
Zior littleness, a city in the mountains of Judah (Josh. 15:54); the modern Si'air, 4 1/2 miles north-north-east of Hebron.
(1.) A son of Jehaleleel (1 Chr. 4:16).
(2.) A city in the south of Judah (Josh. 15:24), probably at the pass of Sufah.
(3.) A city in the mountains of Judah (Josh. 15:55), identified with the uninhabited ruins of Tell ez-Zif, about 5 miles south-east of Hebron. Here David hid himself during his wanderings (1 Sam. 23:19; Ps. 54, title).
Ziphah a descendant of Judah (1 Chr. 4:16).
Ziphron sweet odour, a city on the northern border of Palestine (Num. 34:9), south-east of Hamath.
Zippor a little bird, the father of Balak, king of Moab (Num. 22:2, 4).
Zipporah a female bird. Reuel's daughter, who became the wife of Moses (Ex. 2:21). In consequence of the event recorded in Ex. 4:24-26, she and her two sons, Gershom and Eliezer, when so far on the way with Moses toward Egypt, were sent back by him to her own kinsfolk, the Midianites, with whom they sojourned till Moses afterwards joined them (18:2-6).
Zithri the Lord protects, a Levite, son of Uzziel (Ex. 6:22).
Ziz projecting; a flower, a cleft or pass, probably that near En-gedi, which leads up from the Dead Sea (2 Chr. 20:16) in the direction of Tekoa; now Tell Hasasah.
Ziza splendour; abundance.
(1.) A Simeonite prince (1 Chr. 4:37-43).
(2.) A son of Rehoboam (2 Chr. 11:20).
Zizah a Gershonite Levite (1 Chr. 23:11).
Zoan (Old Egypt. Sant = "stronghold," the modern San). A city on the Tanitic branch of the Nile, called by the Greeks Tanis. It was built seven years after Hebron in Palestine (Num. 13:22). This great and important city was the capital of the Hyksos, or Shepherd kings, who ruled Egypt for more than 500 years. It was the frontier town of Goshen. Here Pharaoh was holding his court at the time of his various interviews with Moses and Aaron. "No trace of Zoan exists; Tanis was built over it, and city after city has been built over the ruins of that" (Harper, Bible and Modern Discovery). Extensive mounds of ruins, the wreck of the ancient city, now mark its site (Isa. 19:11, 13; 30:4; Ezek. 30:14). "The whole constitutes one of the grandest and oldest ruins in the world." This city was also called "the Field of Zoan" (Ps. 78:12, 43) and "the Town of Rameses" (q.v.), because the oppressor rebuilt and embellished it, probably by the forced labour of the Hebrews, and made it his northern capital.
Zoar small, a town on the east or south-east of the Dead Sea, to which Lot and his daughters fled from Sodom (Gen. 19:22, 23). It was originally called Bela (14:2, 8). It is referred to by the prophets Isaiah (15:5) and Jeremiah (48:34). Its ruins are still seen at the opening of the ravine of Kerak, the Kir-Moab referred to in 2 Kings 3, the modern Tell esh-Shaghur.
Zobah = Aram-Zobah, (Ps. 60, title), a Syrian province or kingdom to the south of Coele-Syria, and extending from the eastern slopes of Lebanon north and east toward the Euphrates. Saul and David had war with the kings of Zobah (1 Sam. 14:47; 2 Sam. 8:3; 10:6).
(1.) The father of Ephron the Hittite (Gen. 23:8).
(2.) One of the sons of Simeon (Gen. 46:10; Ex. 6:15).
Zoheleth the serpent-stone, a rocky plateau near the centre of the village of Siloam, and near the fountain of En-rogel, to which the women of the village resort for water (1 Kings 1:5-9). Here Adonijah (q.v.) feasted all the royal princess except Solomon and the men who took part with him in his effort to succeed to the throne. While they were assembled here Solomon was proclaimed king, through the intervention of Nathan. On hearing this, adonijah fled and took refuge in the sanctuary (1 Kings 1:49-53). He was afterwards pardoned. Zoheleth projects into or slightly over-hangs the Kidron valley. It is now called ez-Zehwell or Zahweileh.
Zoheth snatching (?), one of the sons of Ishi (1 Chr. 4:20).
Zophah spreading out, a son of Helem (1 Chr. 7:35), a chief of Asher.
Zophar chirping, one of Job's friends who came to condole with him in his distress (Job 2:11. The LXX. render here "king of the Mineans" = Ma'in, Maonites, Judg. 10:12, in Southern Arabia). He is called a Naamathite, or an inhabitant of some unknown place called Naamah.
Zophim, Field of field of watchers, a place in Moab on the range of Pisgah (Num. 23:14). To this place Balak brought Balaam, that he might from thence curse the children of Israel. Balaam could only speak the word of the Lord, and that was blessing. It is the modern Tal'at-es-Safa. (See PISGAH.)
Zorah place of wasps, a town in the low country of Judah, afterwards given to Dan (Josh. 19:41; Judg. 18:2), probably the same as Zoreah (Josh. 15:33). This was Samson's birthplace (Judg. 13:2, 25), and near it he found a grave (16:31). It was situated on the crest of a hill overlooking the valley of Sorek, and was fortified by Rehoboam (2 Chr. 11:10). It has been identified with Sur'ah, in the Wady Surar, 8 miles west of Jerusalem. It is noticed on monuments in the fifteenth century B.C. as attacked by the Abiri or Hebrews.
Zuph honeycomb, a Kohathite Levite, ancestor of Elkanah and Samuel (1 Sam. 1:1); called also Zophai (1 Chr. 6:26).
Zuph, Land of (1 Sam. 9:5, 6), a district in which lay Samuel's city, Ramah. It was probably so named after Elkanah's son, Zuph (1 Chr. 6:26, marg.).
(1.) One of the five Midianite kings whom the Israelites defeated and put to death (Num. 31:8).
(2.) A Benjamite (1 Chr. 8:30).
Zuriel rock of God, chief of the family of the Merarites (Num. 3:35) at the time of the Exodus.
Zurishaddai rock of the Almighty, the father of Shelumiel, who was chief of the tribe of Simeon when Israel was encamped at Sinai (Num. 1:6; 2:12).
Zuzims restless; sprouting, were smitten "in Ham" by Chedorlaomer and his allies (Gen. 14:5). Some have identified this tribe with the Zamzummims (q.v.).