(Jer. 46:4; 51:3), an obsolete English word denoting a scale
coat of armour, or habergeon, worn by light-armed "brigands."
The Revised Version has "coat of mail."
an Old English word for breastplate. In Job 41:26 (Heb. shiryah)
it is properly a "coat of mail;" the Revised Version has
"pointed shaft." In Ex. 28:32, 39:23, it denotes a military
garment strongly and thickly woven and covered with mail round
the neck and breast. Such linen corselets have been found in
Egypt. The word used in these verses is _tahra_, which is of
Egyptian origin. The Revised Version, however, renders it by
"coat of mail." (See ARMOUR ¯T0000315.)
Mail, Coat of
"a corselet of scales," a cuirass formed of pieces of metal
overlapping each other, like fish-scales (1 Sam. 17:5); also
(38) a corselet or garment thus encased.
=Shenir, the name given to Hermon by the Amorites (Deut. 3:9).
It means "coat of mail" or "breastplate," and is equivalent to
"Sirion." Some interpret the word as meaning "the prominent" or
"the snowy mountain." It is properly the name of the central of
the three summits of Hermon (q.v.).
Coat of mail
the rendering of a Hebrew word meaning "glittering" (1 Sam.
17:5, 38). The same word in the plural form is translated
"habergeons" in 2 Chr. 26:14 and Neh. 4:16. The "harness" (1
Kings 22:34), "breastplate" (Isa. 59:17), and "brigandine" (Jer.
46:4), were probably also corselets or coats of mail. (See
(1.) Heb. 'asar, "to bind;" hence the act of fastening animals
to a cart (1 Sam. 6:7, 10; Jer. 46:4, etc.).
(2.) An Old English word for "armour;" Heb. neshek (2 Chr.
(3.) Heb. shiryan, a coat of mail (1 Kings 22:34; 2 Chr.
18:33; rendered "breastplate" in Isa. 59:17).
(4.) The children of Israel passed out of Egypt "harnessed"
(Ex. 13:18), i.e., in an orderly manner, and as if to meet a
foe. The word so rendered is probably a derivative from Hebrew
_hamesh_ (i.e., "five"), and may denote that they went up in
five divisions, viz., the van, centre, two wings, and
is employed in the English Bible to denote military equipment,
both offensive and defensive.
(1.) The offensive weapons were different at different periods
of history. The "rod of iron" (Ps. 2:9) is supposed to mean a
mace or crowbar, an instrument of great power when used by a
strong arm. The "maul" (Prov. 25:18; cognate Hebrew word
rendered "battle-axe" in Jer. 51:20, and "slaughter weapon" in
Ezek. 9:2) was a war-hammer or martel. The "sword" is the usual
translation of _hereb_, which properly means "poniard." The real
sword, as well as the dirk-sword (which was always
double-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings
20:11). The spear was another offensive weapon (Josh. 8:18; 1
Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8;
1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10),
and so virtually absolved him from his allegiance. The bow was,
however, the chief weapon of offence. The arrows were carried in
a quiver, the bow being always unbent till the moment of action
(Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon
of the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam.
(2.) Of the defensive armour a chief place is assigned to the
shield or buckler. There were the great shield or target (the
_tzinnah_), for the protection of the whole person (Gen. 15:1;
Ps. 47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb.
_mageen_) or small shield (1 Kings 10:17; Ezek. 26:8). In Ps.
91:4 "buckler" is properly a roundel appropriated to archers or
slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for
the head; the coat of mail or corselet (1 Sam. 17:5), or
habergeon (Neh. 4;16), harness or breat-plate (Rev. 9:9), for
the covering of the back and breast and both upper arms (Isa.
59:17; Eph. 6:14). The cuirass and corselet, composed of leather
or quilted cloth, were also for the covering of the body.
Greaves, for the covering of the legs, were worn in the time of
David (1 Sam. 17:6). Reference is made by Paul (Eph. 6:14-17) to
the panoply of a Roman soldier. The shield here is the thureon,
a door-like oblong shield above all, i.e., covering the whole
person, not the small round shield. There is no armour for the
back, but only for the front.
the descendants of Canaan, the son of Ham. Migrating from their
original home, they seem to have reached the Persian Gulf, and
to have there sojourned for some time. They thence "spread to
the west, across the mountain chain of Lebanon to the very edge
of the Mediterranean Sea, occupying all the land which later
became Israel, also to the north-west as far as the mountain
chain of Taurus. This group was very numerous, and broken up
into a great many peoples, as we can judge from the list of
nations (Gen. 10), the 'sons of Canaan.'" Six different tribes
are mentioned in Ex. 3:8, 17; 23:23; 33:2; 34:11. In Ex. 13:5
the "Perizzites" are omitted. The "Girgashites" are mentioned in
addition to the foregoing in Deut. 7:1; Josh. 3:10.
The "Canaanites," as distinguished from the Amalekites, the
Anakim, and the Rephaim, were "dwellers in the lowlands" (Num.
13:29), the great plains and valleys, the richest and most
important parts of Israel. Tyre and Sidon, their famous
cities, were the centres of great commercial activity; and hence
the name "Canaanite" came to signify a "trader" or "merchant"
(Job 41:6; Prov. 31:24, lit. "Canaanites;" comp. Zeph. 1:11;
Ezek. 17:4). The name "Canaanite" is also sometimes used to
designate the non-Israelite inhabitants of the land in general
(Gen. 12:6; Num. 21:3; Judg. 1:10).
The Israelites, when they were led to the Promised Land, were
commanded utterly to destroy the descendants of Canaan then
possessing it (Ex. 23:23; Num. 33:52, 53; Deut. 20:16, 17). This
was to be done "by little and little," lest the beasts of the
field should increase (Ex. 23:29; Deut. 7:22, 23). The history
of these wars of conquest is given in the Book of Joshua. The
extermination of these tribes, however, was never fully carried
out. Jerusalem was not taken till the time of David (2 Sam. 5:6,
7). In the days of Solomon bond-service was exacted from the
fragments of the tribes still remaining in the land (1 Kings
9:20, 21). Even after the return from captivity survivors of
five of the Canaanitish tribes were still found in the land.
In the Tell-el-Amarna tablets Canaan is found under the forms
of Kinakhna and Kinakhkhi. Under the name of Kanana the
Canaanites appear on Egyptian monuments, wearing a coat of mail
and helmet, and distinguished by the use of spear and javelin
and the battle-axe. They were called Phoenicians by the Greeks
and Poeni by the Romans. By race the Canaanites were Semitic.
They were famous as merchants and seamen, as well as for their
artistic skill. The chief object of their worship was the
sun-god, who was addressed by the general name of Baal, "lord."
Each locality had its special Baal, and the various local Baals
were summed up under the name of Baalim, "lords."
the tunic worn like the shirt next the skin (Lev. 16:4; Cant.
5:3; 2 Sam. 15:32; Ex. 28:4; 29:5). The "coats of skins"
prepared by God for Adam and Eve were probably nothing more than
aprons (Gen. 3:21). This tunic was sometimes woven entire
without a seam (John 19:23); it was also sometimes of "many
colours" (Gen. 37:3; R.V. marg., "a long garment with sleeves").
The "fisher's coat" of John 21:7 was obviously an outer garment
or cloak, as was also the "coat" made by Hannah for Samuel (1
Sam. 2:19). (See DRESS ¯T0001076.)
an upper garment, "an exterior tunic, wide and long, reaching to
the ankles, but without sleeves" (Isa. 59:17). The word so
rendered is elsewhere rendered "robe" or "mantle." It was worn
by the high priest under the ephod (Ex. 28:31), by kings and
others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2
The word translated "cloke", i.e., outer garment, in Matt.
5:40 is in its plural form used of garments in general (Matt.
17:2; 26:65). The cloak mentioned here and in Luke 6:29 was the
Greek himation, Latin pallium, and consisted of a large square
piece of wollen cloth fastened round the shoulders, like the
abba of the Arabs. This could be taken by a creditor (Ex.
22:26,27), but the coat or tunic (Gr. chiton) mentioned in Matt.
5:40 could not.
The cloak which Paul "left at Troas" (2 Tim. 4:13) was the
Roman paenula, a thick upper garment used chiefly in travelling
as a protection from the weather. Some, however, have supposed
that what Paul meant was a travelling-bag. In the Syriac version
the word used means a bookcase. (See Dress ¯T0001076.)
(1.) Materials used. The earliest and simplest an apron of
fig-leaves sewed together (Gen. 3:7); then skins of animals
(3:21). Elijah's dress was probably the skin of a sheep (2 Kings
1:8). The Hebrews were early acquainted with the art of weaving
hair into cloth (Ex. 26:7; 35:6), which formed the sackcloth of
mourners. This was the material of John the Baptist's robe
(Matt. 3:4). Wool was also woven into garments (Lev. 13:47;
Deut. 22:11; Ezek. 34:3; Job 31:20; Prov. 27:26). The Israelites
probably learned the art of weaving linen when they were in
Egypt (1 Chr. 4:21). Fine linen was used in the vestments of the
high priest (Ex. 28:5), as well as by the rich (Gen. 41:42;
Prov. 31:22; Luke 16:19). The use of mixed material, as wool and
flax, was forbidden (Lev. 19:19; Deut. 22:11).
(2.) Colour. The prevailing colour was the natural white of
the material used, which was sometimes rendered purer by the
fuller's art (Ps. 104:1, 2; Isa. 63:3; Mark 9:3). The Hebrews
were acquainted with the art of dyeing (Gen. 37:3, 23). Various
modes of ornamentation were adopted in the process of weaving
(Ex. 28:6; 26:1, 31; 35:25), and by needle-work (Judg. 5:30; Ps.
45:13). Dyed robes were imported from foreign countries,
particularly from Phoenicia (Zeph. 1:8). Purple and scarlet
robes were the marks of the wealthy (Luke 16:19; 2 Sam. 1:24).
(3.) Form. The robes of men and women were not very much
different in form from each other.
(a) The "coat" (kethoneth), of wool, cotton, or linen, was
worn by both sexes. It was a closely-fitting garment, resembling
in use and form our shirt (John 19:23). It was kept close to the
body by a girdle (John 21:7). A person wearing this "coat" alone
was described as naked (1 Sam. 19:24; Isa. 20:2; 2 Kings 6:30;
John 21:7); deprived of it he would be absolutely naked.
(b) A linen cloth or wrapper (sadin) of fine linen, used
somewhat as a night-shirt (Mark 14:51). It is mentioned in Judg.
14:12, 13, and rendered there "sheets."
(c) An upper tunic (meil), longer than the "coat" (1 Sam.
2:19; 24:4; 28:14). In 1 Sam. 28:14 it is the mantle in which
Samuel was enveloped; in 1 Sam. 24:4 it is the "robe" under
which Saul slept. The disciples were forbidden to wear two
"coats" (Matt. 10:10; Luke 9:3).
(d) The usual outer garment consisted of a piece of woollen
cloth like a Scotch plaid, either wrapped round the body or
thrown over the shoulders like a shawl, with the ends hanging
down in front, or it might be thrown over the head so as to
conceal the face (2 Sam. 15:30; Esther 6:12). It was confined to
the waist by a girdle, and the fold formed by the overlapping of
the robe served as a pocket (2 Kings 4:39; Ps. 79:12; Hag. 2:12;
Prov. 17:23; 21:14).
Female dress. The "coat" was common to both sexes (Cant. 5:3).
But peculiar to females were (1) the "veil" or "wimple," a kind
of shawl (Ruth 3:15; rendered "mantle," R.V., Isa. 3:22); (2)
the "mantle," also a species of shawl (Isa. 3:22); (3) a "veil,"
probably a light summer dress (Gen. 24:65); (4) a "stomacher," a
holiday dress (Isa. 3:24). The outer garment terminated in an
ample fringe or border, which concealed the feet (Isa. 47:2;
The dress of the Persians is described in Dan. 3:21.
The reference to the art of sewing are few, inasmuch as the
garments generally came forth from the loom ready for being
worn, and all that was required in the making of clothes
devolved on the women of a family (Prov. 31:22; Acts 9:39).
Extravagance in dress is referred to in Jer. 4:30; Ezek.
16:10; Zeph. 1:8 (R.V., "foreign apparel"); 1 Tim. 2:9; 1 Pet.
3:3. Rending the robes was expressive of grief (Gen. 37:29, 34),
fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair
(Judg. 11:35; Esther 4:1).
Shaking the garments, or shaking the dust from off them, was a
sign of renunciation (Acts 18:6); wrapping them round the head,
of awe (1 Kings 19:13) or grief (2 Sam. 15:30; casting them off,
of excitement (Acts 22:23); laying hold of them, of supplication
(1 Sam. 15:27). In the case of travelling, the outer garments
were girded up (1 Kings 18:46). They were thrown aside also when
they would impede action (Mark 10:50; John 13:4; Acts 7:58).
(1.) Heb. 'addereth, a large over-garment. This word is used of
Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13, etc.),
which was probably a sheepskin. It appears to have been his only
garment, a strip of skin or leather binding it to his loins.
_'Addereth_ twice occurs with the epithet "hairy" (Gen. 25:25;
Zech. 13:4, R.V.). It is the word denoting the "goodly
Babylonish garment" which Achan coveted (Josh. 7:21).
(2.) Heb. me'il, frequently applied to the "robe of the ephod"
(Ex. 28:4, 31; Lev. 8:7), which was a splendid under tunic
wholly of blue, reaching to below the knees. It was woven
without seam, and was put on by being drawn over the head. It
was worn not only by priests but by kings (1 Sam. 24:4),
prophets (15:27), and rich men (Job 1:20; 2:12). This was the
"little coat" which Samuel's mother brought to him from year to
year to Shiloh (1 Sam. 2:19), a miniature of the official
(3.) Semikah, "a rug," the garment which Jael threw as a
covering over Sisera (Judg. 4:18). The Hebrew word occurs
nowhere else in Scripture.
(4.) Maataphoth, plural, only in Isa. 3:22, denoting a large
exterior tunic worn by females. (See DRESS ¯T0001076.)
favour, grace, one of the wives of Elkanah the Levite, and the
mother of Samuel (1 Sam. 1; 2). Her home was at
Ramathaim-zophim, whence she was wont every year to go to
Shiloh, where the tabernacle had been pitched by Joshua, to
attend the offering of sacrifices there according to the law
(Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the
Passover (comp. Ex. 13:10). On occasion of one of these "yearly"
visits, being grieved by reason of Peninnah's conduct toward
her, she went forth alone, and kneeling before the Lord at the
sanctuary she prayed inaudibly. Eli the high priest, who sat at
the entrance to the holy place, observed her, and
misunderstanding her character he harshly condemned her conduct
(1 Sam. 1:14-16). After hearing her explanation he retracted his
injurious charge and said to her, "Go in peace: and the God of
Israel grant thee thy petition." Perhaps the story of the wife
of Manoah was not unknown to her. Thereafter Elkanah and his
family retired to their quiet home, and there, before another
Passover, Hannah gave birth to a son, whom, in grateful memory
of the Lord's goodness, she called Samuel, i.e., "heard of God."
After the child was weaned (probably in his third year) she
brought him to Shiloh into the house of the Lord, and said to
Eli the aged priest, "Oh my lord, I am the woman that stood by
thee here, praying unto the Lord. For this child I prayed; and
the Lord hath given me my petition which I asked of him:
therefore I also have granted him to the Lord; as long as he
liveth he is granted to the Lord" (1 Sam. 1:27, 28, R.V.). Her
gladness of heart then found vent in that remarkable prophetic
song (2:1-10; comp. Luke 1:46-55) which contains the first
designation of the Messiah under that name (1 Sam. 2:10,
"Annointed" = "Messiah"). And so Samuel and his parents parted.
He was left at Shiloh to minister "before the Lord." And each
year, when they came up to Shiloh, Hannah brought to her absent
child "a little coat" (Heb. meil, a term used to denote the
"robe" of the ephod worn by the high priest, Ex. 28:31), a
priestly robe, a long upper tunic (1 Chr. 15:27), in which to
minister in the tabernacle (1 Sam. 2:19; 15:27; Job 2:12). "And
the child Samuel grew before the Lord." After Samuel, Hannah had
three sons and two daughters.
remover or increaser. (1.) The elder of the two sons of Jacob by
Rachel (Gen. 30:23, 24), who, on the occasion of his birth,
said, "God hath taken away [Heb. 'asaph] my reproach." "The Lord
shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was
a child of probably six years of age when his father returned
from Haran to Canaan and took up his residence in the old
patriarchal town of Hebron. "Now Israel loved Joseph more than
all his children, because he was the son of his old age," and he
"made him a long garment with sleeves" (Gen. 37:3, R.V. marg.),
i.e., a garment long and full, such as was worn by the children
of nobles. This seems to be the correct rendering of the words.
The phrase, however, may also be rendered, "a coat of many
pieces", i.e., a patchwork of many small pieces of divers
When he was about seventeen years old Joseph incurred the
jealous hatred of his brothers (Gen. 37:4). They "hated him, and
could not speak peaceably unto him." Their anger was increased
when he told them his dreams (37:11).
Jacob desiring to hear tidings of his sons, who had gone to
Shechem with their flocks, some 60 miles from Hebron, sent
Joseph as his messenger to make inquiry regarding them. Joseph
found that they had left Shechem for Dothan, whither he followed
them. As soon as they saw him coming they began to plot against
him, and would have killed him had not Reuben interposed. They
ultimately sold him to a company of Ishmaelite merchants for
twenty pieces (shekels) of silver (about $2, 10s.), ten pieces
less than the current value of a slave, for "they cared little
what they had for him, if so be they were rid of him." These
merchants were going down with a varied assortment of
merchandise to the Egyptian market, and thither they conveyed
him, and ultimately sold him as a slave to Potiphar, an "officer
of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord
blessed the Egyptian's house for Joseph's sake," and Potiphar
made him overseer over his house. At length a false charge
having been brought against him by Potiphar's wife, he was at
once cast into the state prison (39; 40), where he remained for
at least two years. After a while the "chief of the cupbearers"
and the "chief of the bakers" of Pharaoh's household were cast
into the same prison (40:2). Each of these new prisoners dreamed
a dream in the same night, which Joseph interpreted, the event
occurring as he had said.
This led to Joseph's being remembered subsequently by the
chief butler when Pharaoh also dreamed. At his suggestion Joseph
was brought from prison to interpret the king's dreams. Pharaoh
was well pleased with Joseph's wisdom in interpreting his
dreams, and with his counsel with reference to the events then
predicted; and he set him over all the land of Egypt (Gen.
41:46), and gave him the name of Zaphnath-paaneah. He was
married to Asenath, the daughter of the priest of On, and thus
became a member of the priestly class. Joseph was now about
thirty years of age.
As Joseph had interpreted, seven years of plenty came, during
which he stored up great abundance of corn in granaries built
for the purpose. These years were followed by seven years of
famine "over all the face of the earth," when "all countries
came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13,
14). Thus "Joseph gathered up all the money that was in the land
of Egypt, and in the land of Canaan, for the corn which they
bought." Afterwards all the cattle and all the land, and at last
the Egyptians themselves, became the property of Pharaoh.
During this period of famine Joseph's brethren also came down
to Egypt to buy corn. The history of his dealings with them, and
of the manner in which he at length made himself known to them,
is one of the most interesting narratives that can be read (Gen.
42-45). Joseph directed his brethren to return and bring Jacob
and his family to the land of Egypt, saying, "I will give you
the good of the land of Egypt, and ye shall eat the fat of the
land. Regard not your stuff; for the good of all the land is
yours." Accordingly Jacob and his family, to the number of
threescore and ten souls, together with "all that they had,"
went down to Egypt. They were settled in the land of Goshen,
where Joseph met his father, and "fell on his neck, and wept on
his neck a good while" (Gen. 46:29).
The excavations of Dr. Naville have shown the land of Goshen
to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen
(Egyptian Qosem) they had pasture for their flocks, were near
the Asiatic frontier of Egypt, and were out of the way of the
Egyptian people. An inscription speaks of it as a district given
up to the wandering shepherds of Asia.
Jacob at length died, and in fulfilment of a promise which he
had exacted, Joseph went up to Canaan to bury his father in "the
field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14). This was
the last recorded act of Joseph, who again returned to Egypt.
"The 'Story of the Two Brothers,' an Egyptian romance written
for the son of the Pharaoh of the Oppression, contains an
episode very similar to the Biblical account of Joseph's
treatment by Potiphar's wife. Potiphar and Potipherah are the
Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given
to Joseph, Zaphnath-paaneah, is probably the Egyptian
Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the
Pharaoh. There are many instances in the inscriptions of
foreigners in Egypt receiving Egyptian names, and rising to the
highest offices of state."
By his wife Asenath, Joseph had two sons, Manasseh and Ephraim
(Gen. 41:50). Joseph having obtained a promise from his brethren
that when the time should come that God would "bring them unto
the land which he sware to Abraham, to Isaac, and to Jacob,"
they would carry up his bones out of Egypt, at length died, at
the age of one hundred and ten years; and "they embalmed him,
and he was put in a coffin" (Gen. 50:26). This promise was
faithfully observed. Their descendants, long after, when the
Exodus came, carried the body about with them during their forty
years' wanderings, and at length buried it in Shechem, in the
parcel of ground which Jacob bought from the sons of Hamor
(Josh. 24:32; comp. Gen. 33:19). With the death of Joseph the
patriarchal age of the history of Israel came to a close.
The Pharaoh of Joseph's elevation was probably Apepi, or
Apopis, the last of the Hyksos kings. Some, however, think that
Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH
¯T0002923), long after the expulsion of the Hyksos.
The name Joseph denotes the two tribes of Ephraim and Manasseh
in Deut. 33:13-17; the kingdom of Israel in Ezek. 37:16, 19,
Amos 5:6; and the whole covenant people of Israel in Ps. 81:4.
(2.) One of the sons of Asaph, head of the first division of
sacred musicians (1 Chr. 25:2, 9).
(3.) The son of Judah, and father of Semei (Luke 3:26). Other
two of the same name in the ancestry of Christ are also
mentioned (3:24, 30).
(4.) The foster-father of our Lord (Matt. 1:16; Luke 3:23). He
lived at Nazareth in Galilee (Luke 2:4). He is called a "just
man." He was by trade a carpenter (Matt. 13:55). He is last
mentioned in connection with the journey to Jerusalem, when
Jesus was twelve years old. It is probable that he died before
Jesus entered on his public ministry. This is concluded from the
fact that Mary only was present at the marriage feast in Cana of
Galilee. His name does not appear in connection with the scenes
of the crucifixion along with that of Mary (q.v.), John 19:25.
(5.) A native of Arimathea, probably the Ramah of the Old
Testament (1 Sam. 1:19), a man of wealth, and a member of the
Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor,
who waited for the kingdom of God." As soon as he heard the
tidings of Christ's death, he "went in boldly" (lit. "having
summoned courage, he went") "unto Pilate, and craved the body of
Jesus." Pilate having ascertained from the centurion that the
death had really taken place, granted Joseph's request, who
immediately, having purchased fine linen (Mark 15:46), proceeded
to Golgotha to take the body down from the cross. There,
assisted by Nicodemus, he took down the body and wrapped it in
the fine linen, sprinkling it with the myrrh and aloes which
Nicodemus had brought (John 19:39), and then conveyed the body
to the new tomb hewn by Joseph himself out of a rock in his
garden hard by. There they laid it, in the presence of Mary
Magdalene, Mary the mother of Joses, and other women, and rolled
a great stone to the entrance, and departed (Luke 23:53, 55).
This was done in haste, "for the Sabbath was drawing on" (comp.
(6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was
one of those who "companied with the apostles all the time that
the Lord Jesus went out and in among them" (Acts 1:21), and was
one of the candidates for the place of Judas.