heel-catcher, a form of the name Jacob, one of the descendants
of Simeon (1 Chr. 4:36).
my wrestling, the fifth son of Jacob. His mother was Bilhah,
Rachel's handmaid (Gen. 30:8). When Jacob went down into Egypt,
Naphtali had four sons (Gen. 46:24). Little is known of him as
abundance; princess, the daughter of Asher and grand-daughter of
Jacob (Gen. 46:17); called also Sarah (Num. 26:46; R.V.,
weary, the eldest daughter of Laban, and sister of Rachel (Gen.
29:16). Jacob took her to wife through a deceit of her father
(Gen. 29:23). She was "tender-eyed" (17). She bore to Jacob six
sons (32-35), also one daughter, Dinah (30:21). She accompanied
Jacob into Canaan, and died there before the time of the going
down into Egypt (Gen. 31), and was buried in the cave of
behold a son!, the eldest son of Jacob and Leah (Gen. 29:32).
His sinful conduct, referred to in Gen. 35:22, brought down upon
him his dying father's malediction (48:4). He showed kindness to
Joseph, and was the means of saving his life when his other
brothers would have put him to death (37:21,22). It was he also
who pledged his life and the life of his sons when Jacob was
unwilling to let Benjamin go down into Egypt. After Jacob and
his family went down into Egypt (46:8) no further mention is
made of Reuben beyond what is recorded in ch. 49:3,4.
meadow of Egypt, or mourning of Egypt, a place "beyond," i.e.,
on the west of Jordan, at the "threshing-floor of Atad." Here
the Egyptians mourned seventy days for Jacob (Gen. 50:4-11). Its
site is unknown.
God of Bethel, the name of the place where Jacob had the vision
of the ladder, and where he erected an altar (Gen. 31:13; 35:7).
assembly, the second son of Levi, and father of Amram (Gen.
46:11). He came down to Egypt with Jacob, and lived to the age
of one hundred and thirty-three years (Ex. 6:18).
strong, the second son of Judah (Gen. 38:4-10; comp. Deut. 25:5;
Matt. 22:24). He died before the going down of Jacob and his
family into Egypt.
dwelling, the sixth and youngest son of Jacob and Leah (Gen.
30:20). Little is known of his personal history. He had three
judged; vindicated, daughter of Jacob by Leah, and sister of
Simeon and Levi (Gen. 30:21). She was seduced by Shechem, the
son of Hamor, the Hivite chief, when Jacob's camp was in the
neighbourhood of Shechem. This led to the terrible revenge of
Simeon and Levi in putting the Shechemites to death (Gen. 34).
Jacob makes frequent reference to this deed of blood with
abhorrence and regret (Gen. 34:30; 49:5-7). She is mentioned
among the rest of Jacob's family that went down into Egypt (Gen.
heap of witness, the name of the pile of stones erected by Jacob
and Laban to mark the league of friendship into which they
entered with each other (Gen. 31:47, 48). This was the name
given to the "heap" by Jacob. It is Hebrew, while the name
Jegar-sahadutha, given to it by Laban, is Aramaic (Chaldee or
Syriac). Probably Nahor's family originally spoke Aramaic, and
Abraham and his descendants learned Hebrew, a kindred dialect,
in the land of Canaan.
white. (1.) The son of Bethuel, who was the son of Nahor,
Abraham's brother. He lived at Haran in Mesopotamia. His sister
Rebekah was Isaac's wife (Gen. 24). Jacob, one of the sons of
this marriage, fled to the house of Laban, whose daughters Leah
and Rachel (ch. 29) he eventually married. (See JACOB
(2.) A city in the Arabian desert in the route of the
Israelites (Deut. 1:1), probably identical with Libnah (Num.
first mentioned as purchased by Abraham for Sarah from Ephron
the Hittite (Gen. 23:20). This was the "cave of the field of
Machpelah," where also Abraham and Rebekah and Jacob and Leah
were burried (79:29-32). In Acts 7:16 it is said that Jacob was
"laid in the sepulchre that Abraham bought for a sum of money of
the sons of Emmor the father of Sychem." It has been proposed,
as a mode of reconciling the apparent discrepancy between this
verse and Gen. 23:20, to read Acts 7:16 thus: "And they [i.e.,
our fathers] were carried over into Sychem, and laid in the
sepulchre that Abraham bought for a sum of money of the sons of
Emmor [the son] of Sychem." In this way the purchase made by
Abraham is not to be confounded with the purchase made by Jacob
subsequently in the same district. Of this purchase by Abraham
there is no direct record in the Old Testament. (See TOMB
(another form of Jacob). (1.) The head of one of the families of
Nethinim (Ezra 2:45).
(2.) A Levite who kept the gate of the temple after the return
from Babylon (1 Chr. 9:17; Ezra 2:42; Neh. 7:45).
(3.) A descendant of David (1 Chr. 3:24).
faltering; bashful, Rachel's handmaid, whom she gave to Jacob
(Gen. 29:29). She was the mother of Dan and Naphtali (Gen.
30:3-8). Reuben was cursed by his father for committing adultry
with her (35:22; 49:4). He was deprived of the birth-right,
which was given to the sons of Joseph.
a hut made of the branches of a tree. In such tabernacles Jacob
sojourned for a season at a place named from this circumstance
Succoth (Gen. 33:17). Booths were erected also at the feast of
Tabernacles (q.v.), Lev. 23:42, 43, which commemorated the abode
of the Israelites in the wilderness.
tower of the flock, a tower between Bethlehem and Hebron, near
which Jacob first halted after leaving Bethlehem (Gen. 35:21).
In Micah 4:8 the word is rendered "tower of the flock" (marg.,
"Edar"), and is used as a designation of Bethlehem, which
figuratively represents the royal line of David as sprung from
mighty one; God of Israel, the name which Jacob gave to the
alter which he erected on the piece of land where he pitched his
tent before Shechem, and which he afterwards purchased from the
sons of Hamor (Gen. 33:20).
pile of testimony, the Aramaic or Syriac name which Laban gave
to the pile of stones erected as a memorial of the covenant
between him and Jacob (Gen. 31:47), who, however, called it in
Hebrew by an equivalent name, Galeed (q.v.).
gift. (1.) A priest of Baal, slain before his altar during the
reformation under Jehoiada (2 Kings 11:18).
(2.) The son of Eleazar, and father of Jacob, who was the
father of Joseph, the husband of the Virgin Mary (Matt. 1:15).
(3.) The father of Shephatiah (Jer. 38:1).
sad; bitter, the youngest son of Levi, born before the descent
of Jacob into Egypt, and one of the seventy who accompanied him
thither (Gen. 46:11; Ex. 6:16). He became the head of one of the
great divisions of the Levites (Ex. 6:19). (See MERARITES
were among the presents Jacob sent into Egypt for the purpose of
conciliating Joseph (Gen. 43:11). This was the fruit of the
pistachio tree, which resembles the sumac. It is of the size of
an olive. In Cant. 6:11 a different Hebrew word ('egoz), which
means "walnuts," is used.
a name employed in the New Testament with reference to Abraham
(Heb. 7:4), the sons of Jacob (Acts 7:8, 9), and to David
(2:29). This name is generally applied to the progenitors of
families or "heads of the fathers" (Josh. 14:1) mentioned in
Scripture, and they are spoken of as antediluvian (from Adam to
Noah) and post-diluvian (from Noah to Jacob) patriachs. But the
expression "the patriarch," by way of eminence, is applied to
the twelve sons of Jacob, or to Abraham, Isaac, and Jacob.
"Patriachal longevity presents itself as one of the most
striking of the facts concerning mankind which the early history
of the Book of Genesis places before us...There is a large
amount of consentient tradition to the effect that the life of
man was originally far more prolonged than it is at present,
extending to at least several hundred years. The Babylonians,
Egyptians, and Chinese exaggerated these hundreds into
thousands. The Greeks and Romans, with more moderation, limited
human life within a thousand or eight hundred years. The Hindus
still farther shortened the term. Their books taught that in the
first age of the world man was free from diseases, and lived
ordinarily four hundred years; in the second age the term of
life was reduced from four hundred to three hundred; in the
third it became two hundred; in the fourth and last it was
brought down to one hundred" (Rawlinson's Historical
double fruitfulness ("for God had made him fruitful in the land
of his affliction"). The second son of Joseph, born in Egypt
(Gen. 41:52; 46:20). The first incident recorded regarding him
is his being placed, along with his brother Manasseh, before
their grandfather, Jacob, that he might bless them (48:10; comp.
27:1). The intention of Joseph was that the right hand of the
aged patriarch should be placed on the head of the elder of the
two; but Jacob set Ephraim the younger before his brother,
"guiding his hands wittingly." Before Joseph's death, Ephraim's
family had reached the third generation (Gen. 50:23).
face of God, a place not far from Succoth, on the east of the
Jordan and north of the river Jabbok. It is also called
"Peniel." Here Jacob wrestled (Gen. 32:24-32) "with a man" ("the
angel", Hos. 12:4. Jacob says of him, "I have seen God face to
face") "till the break of day."
A town was afterwards built there (Judg. 8:8; 1 Kings 12:25).
The men of this place refused to succour Gideon and his little
army when they were in pursuit of the Midianites (Judg. 8:1-21).
On his return, Gideon slew the men of this city and razed its
lofty watch-tower to the ground.
hairy, Rebekah's first-born twin son (Gen. 25:25). The name of
Edom, "red", was also given to him from his conduct in
connection with the red lentil "pottage" for which he sold his
birthright (30, 31). The circumstances connected with his birth
foreshadowed the enmity which afterwards subsisted between the
twin brothers and the nations they founded (25:22, 23, 26). In
process of time Jacob, following his natural bent, became a
shepherd; while Esau, a "son of the desert," devoted himself to
the perilous and toilsome life of a huntsman. On a certain
occasion, on returning from the chase, urged by the cravings of
hunger, Esau sold his birthright to his brother, Jacob, who
thereby obtained the covenant blessing (Gen. 27:28, 29, 36; Heb.
12:16, 17). He afterwards tried to regain what he had so
recklessly parted with, but was defeated in his attempts through
the stealth of his brother (Gen. 27:4, 34, 38).
At the age of forty years, to the great grief of his parents,
he married (Gen. 26:34, 35) two Canaanitish maidens, Judith, the
daughter of Beeri, and Bashemath, the daughter of Elon. When
Jacob was sent away to Padan-aram, Esau tried to conciliate his
parents (Gen. 28:8, 9) by marrying his cousin Mahalath, the
daughter of Ishmael. This led him to cast in his lot with the
Ishmaelite tribes; and driving the Horites out of Mount Seir, he
settled in that region. After some thirty years' sojourn in
Padan-aram Jacob returned to Canaan, and was reconciled to Esau,
who went forth to meet him (33:4). Twenty years after this,
Isaac their father died, when the two brothers met, probably for
the last time, beside his grave (35:29). Esau now permanently
left Canaan, and established himself as a powerful and wealthy
chief in the land of Edom (q.v.).
Long after this, when the descendants of Jacob came out of
Egypt, the Edomites remembered the old quarrel between the
brothers, and with fierce hatred they warred against Israel.
adhesion. (1.) The third son of Jacob by Leah. The origin of the
name is found in Leah's words (Gen. 29:34), "This time will my
husband be joined [Heb. yillaveh] unto me." He is mentioned as
taking a prominent part in avenging his sister Dinah (Gen.
34:25-31). He and his three sons went down with Jacob (46:11)
into Egypt, where he died at the age of one hundred and
thirty-seven years (Ex. 6:16).
(2.) The father of Matthat, and son of Simeon, of the
ancestors of Christ (Luke 3:29).
(3.) Luke 3:24.
(4.) One of the apostles, the son of Alphaeus (Mark 2:14; Luke
5:27, 29), called also Matthew (Matt. 9:9).
snorting. (1.) The father of Terah, who was the father of
Abraham (Gen. 11:22-25; Luke 3:34).
(2.) A son of Terah, and elder brother of Abraham (Gen. 11:26,
27; Josh. 24:2, R.V.). He married Milcah, the daughter of his
brother Haran, and remained in the land of his nativity on the
east of the river Euphrates at Haran (Gen. 11:27-32). A
correspondence was maintained between the family of Abraham in
Canaan and the relatives in the old ancestral home at Haran till
the time of Jacob. When Jacob fled from Haran all intercourse
between the two branches of the family came to an end (Gen.
31:55). His grand-daughter Rebekah became Isaac's wife (24:67).
buckthorn, a place where Joseph and his brethren, when on their
way from Egypt to Hebron with the remains of their father Jacob,
made for seven days a "great and very sore lamentation." On this
account the Canaanites called it "Abel-mizraim" (Gen. 50:10,
11). It was probably near Hebron. The word is rendered "bramble"
in Judg. 9:14, 15, and "thorns" in Ps. 58:9.
first-born; a youth, the second son of Benjamin (Gen. 46:21),
who came down to Egypt with Jacob. It is probable that he
married an Ephraimitish heiress, and that his descendants were
consequently reckoned among the tribe of Ephraim (Num. 26:35; 1
Chr. 7:20, 21). They are not reckoned among the descendants of
Benjamin (Num. 26:38).
house of crossing, a place south of the scene of Gideon's
victory (Judg. 7:24). It was probably the chief ford of the
Jordan in that district, and may have been that by which Jacob
crossed when he returned from Mesopotamia, near the Jabbok (Gen.
32:22), and at which Jephthah slew the Ephraimites (Judg. 12:4).
Nothing, however, is certainly known of it. (See BETHABARA
(mohar; i.e., price paid for a wife, Gen. 34:12; Ex. 22:17; 1
Sam. 18:25), a nuptial present; some gift, as a sum of money,
which the bridegroom offers to the father of his bride as a
satisfaction before he can receive her. Jacob had no dowry to
give for his wife, but he gave his services (Gen. 29:18; 30:20;
he-ass, a Hivite from whom Jacob purchased the plot of ground in
which Joseph was afterwards buried (Gen. 33:19). He is called
"Emmor" in Acts 7:16. His son Shechem founded the city of that
name which Simeon and Levi destroyed because of his crime in the
matter of Dinah, Jacob's daughter (Gen. 34:20). Hamor and
Shechem were also slain (ver. 26).
one who follows on another's heels; supplanter, (Gen. 25:26;
27:36; Hos. 12:2-4), the second born of the twin sons of Isaac
by Rebekah. He was born probably at Lahai-roi, when his father
was fifty-nine and Abraham one hundred and fifty-nine years old.
Like his father, he was of a quiet and gentle disposition, and
when he grew up followed the life of a shepherd, while his
brother Esau became an enterprising hunter. His dealing with
Esau, however, showed much mean selfishness and cunning (Gen.
When Isaac was about 160 years of age, Jacob and his mother
conspired to deceive the aged patriarch (Gen. 27), with the view
of procuring the transfer of the birthright to himself. The
birthright secured to him who possessed it (1) superior rank in
his family (Gen. 49:3); (2) a double portion of the paternal
inheritance (Deut. 21:17); (3) the priestly office in the family
(Num. 8:17-19); and (4) the promise of the Seed in which all
nations of the earth were to be blessed (Gen. 22:18).
Soon after his acquisition of his father's blessing (Gen. 27),
Jacob became conscious of his guilt; and afraid of the anger of
Esau, at the suggestion of Rebekah Isaac sent him away to Haran,
400 miles or more, to find a wife among his cousins, the family
of Laban, the Syrian (28). There he met with Rachel (29). Laban
would not consent to give him his daughter in marriage till he
had served seven years; but to Jacob these years "seemed but a
few days, for the love he had to her." But when the seven years
were expired, Laban craftily deceived Jacob, and gave him his
daughter Leah. Other seven years of service had to be completed
probably before he obtained the beloved Rachel. But "life-long
sorrow, disgrace, and trials, in the retributive providence of
God, followed as a consequence of this double union."
At the close of the fourteen years of service, Jacob desired
to return to his parents, but at the entreaty of Laban he
tarried yet six years with him, tending his flocks (31:41). He
then set out with his family and property "to go to Isaac his
father in the land of Canaan" (Gen. 31). Laban was angry when he
heard that Jacob had set out on his journey, and pursued after
him, overtaking him in seven days. The meeting was of a painful
kind. After much recrimination and reproach directed against
Jacob, Laban is at length pacified, and taking an affectionate
farewell of his daughters, returns to his home in Padanaram. And
now all connection of the Israelites with Mesopotamia is at an
Soon after parting with Laban he is met by a company of
angels, as if to greet him on his return and welcome him back to
the Land of Promise (32:1, 2). He called the name of the place
Mahanaim, i.e., "the double camp," probably his own camp and
that of the angels. The vision of angels was the counterpart of
that he had formerly seen at Bethel, when, twenty years before,
the weary, solitary traveller, on his way to Padan-aram, saw the
angels of God ascending and descending on the ladder whose top
reached to heaven (28:12).
He now hears with dismay of the approach of his brother Esau
with a band of 400 men to meet him. In great agony of mind he
prepares for the worst. He feels that he must now depend only on
God, and he betakes himself to him in earnest prayer, and sends
on before him a munificent present to Esau, "a present to my
lord Esau from thy servant Jacob." Jacob's family were then
transported across the Jabbok; but he himself remained behind,
spending the night in communion with God. While thus engaged,
there appeared one in the form of a man who wrestled with him.
In this mysterious contest Jacob prevailed, and as a memorial of
it his name was changed to Israel (wrestler with God); and the
place where this occured he called Peniel, "for", said he, "I
have seen God face to face, and my life is preserved"
After this anxious night, Jacob went on his way, halting,
mysteriously weakened by the conflict, but strong in the
assurance of the divine favour. Esau came forth and met him; but
his spirit of revenge was appeased, and the brothers met as
friends, and during the remainder of their lives they maintained
friendly relations. After a brief sojourn at Succoth, Jacob
moved forward and pitched his tent near Shechem (q.v.), 33:18;
but at length, under divine directions, he moved to Bethel,
where he made an altar unto God (35:6,7), and where God appeared
to him and renewed the Abrahamic covenant. While journeying from
Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel
died in giving birth to her second son Benjamin (35:16-20),
fifteen or sixteen years after the birth of Joseph. He then
reached the old family residence at Mamre, to wait on the dying
bed of his father Isaac. The complete reconciliation between
Esau and Jacob was shown by their uniting in the burial of the
Jacob was soon after this deeply grieved by the loss of his
beloved son Joseph through the jealousy of his brothers (37:33).
Then follows the story of the famine, and the successive goings
down into Egypt to buy corn (42), which led to the discovery of
the long-lost Joseph, and the patriarch's going down with all
his household, numbering about seventy souls (Ex. 1:5; Deut.
10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob,
"after being strangely tossed about on a very rough ocean, found
at last a tranquil harbour, where all the best affections of his
nature were gently exercised and largely unfolded" (Gen. 48). At
length the end of his checkered course draws nigh, and he
summons his sons to his bedside that he may bless them. Among
his last words he repeats the story of Rachel's death, although
forty years had passed away since that event took place, as
tenderly as if it had happened only yesterday; and when "he had
made an end of charging his sons, he gathered up his feet into
the bed, and yielded up the ghost" (49:33). His body was
embalmed and carried with great pomp into the land of Canaan,
and buried beside his wife Leah in the cave of Machpelah,
according to his dying charge. There, probably, his embalmed
body remains to this day (50:1-13). (See HEBRON ¯T0001712.)
The history of Jacob is referred to by the prophets Hosea
(12:3, 4, 12) and Malachi (1:2). In Micah 1:5 the name is a
poetic synonym for Israel, the kingdom of the ten tribes. There
are, besides the mention of his name along with those of the
other patriarchs, distinct references to events of his life in
Paul's epistles (Rom. 9:11-13; Heb. 12:16; 11:21). See
references to his vision at Bethel and his possession of land at
Shechem in John 1:51; 4:5, 12; also to the famine which was the
occasion of his going down into Egypt in Acts 7:12 (See LUZ
¯T0002335; BETHEL ¯T0000554.)
(1.) The patriarch Judah, son of Jacob (Luke 3:33; Heb. 7:14).
In Luke 1:39; Heb. 7:14; Rev. 5:5; 7:5, the word refers to the
tribe of Judah.
(2.) The father of Simeon in Christ's maternal ancestry (Luke
(3.) Son of Joanna, and father of Joseph in Christ's maternal
ancestry (26), probably identical with Abiud (Matt. 1:13), and
with Obadiah (1 Chr. 3:21).
(4.) One of the Lord's "brethren" (Mark 6:3).
city of Arba, the original name of Hebron (q.v.), so called from
the name of its founder, one of the Anakim (Gen. 23:2; 35:27;
Josh. 15:13). It was given to Caleb by Joshua as his portion.
The Jews interpret the name as meaning "the city of the four",
i.e., of Abraham, Isaac, Jacob, and Adam, who were all, as they
allege, buried there.
(Heb. 'adashim), a species of vetch (Gen. 25:34; 2 Sam. 23:11),
common in Syria under the name addas. The red pottage made by
Jacob was of lentils (Gen. 25:29-34). They were among the
provisions brought to David when he fled from Absalom (2 Sam.
17:28). It is the Ervum lens of Linnaeus, a leguminous plant
which produces a fruit resembling a bean.
an intentional violation of the truth. Lies are emphatically
condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27;
22:15). Mention is made of the lies told by good men, as by
Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24);
also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam.
19:14), and by David (1 Sam. 20:6). (See ANANIAS ¯T0000230.)
a nut-bearing tree, the almond. (1.) The ancient name of a royal
Canaanitish city near the site of Bethel (Gen. 28:19; 35:6), on
the border of Benjamin (Josh. 18:13). Here Jacob halted, and had
a prophetic vision. (See BETHEL ¯T0000554.)
(2.) A place in the land of the Hittites, founded (Judg. 1:26)
by "a man who came forth out of the city of Luz." It is
identified with Luweiziyeh, 4 miles north-west of Banias.
the height of Mizpeh or of the watch-tower (Josh. 13:26), a
place mentioned as one of the limits of Gad. There were two
Mizpehs on the east of the Jordan. This was the Mizpeh where
Jacob and Laban made a covenant, "Mizpeh of Gilead," called also
Galeed and Jegar-sahadutha. It has been identified with the
modern es-Salt, where the roads from Jericho and from Shechem to
Damascus unite, about 25 miles east of the Jordan and 13 south
of the Jabbok.
perfect, a place (probably the village of Salim) some 2 miles
east of Jacob's well. There is an abundant supply of water,
which may have been the reason for Jacob's settling at this
place (Gen. 33:18-20). The Revised Version translates this word,
and reads, "Jacob came in peace to the city of Shechem," thus
not regarding it as a proper name at all.
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 ¯T0001909; JUDAH, KINGDOM OF ¯T0002126.)
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).
(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.
Gen. 2:4, "These are the generations," means the "history." 5:1,
"The book of the generations," means a family register, or
history of Adam. 37:2, "The generations of Jacob" = the history
of Jacob and his descendants. 7:1, "In this generation" = in
this age. Ps. 49:19, "The generation of his fathers" = the
dwelling of his fathers, i.e., the grave. Ps. 73:15, "The
generation of thy children" = the contemporary race. Isa. 53:8,
"Who shall declare his generation?" = His manner of life who
shall declare? or rather = His race, posterity, shall be so
numerous that no one shall be able to declare it.
In Matt. 1:17, the word means a succession or series of
persons from the same stock. Matt. 3:7, "Generation of vipers" =
brood of vipers. 24:34, "This generation" = the persons then
living contemporary with Christ. 1 Pet. 2:9, "A chosen
generation" = a chosen people.
The Hebrews seem to have reckoned time by the generation. In
the time of Abraham a generation was an hundred years, thus:
Gen. 15:16, "In the fourth generation" = in four hundred years
(comp. verse 13 and Ex. 12:40). In Deut. 1:35 and 2:14 a
generation is a period of thirty-eight years.
the name conferred on Jacob after the great prayer-struggle at
Peniel (Gen. 32:28), because "as a prince he had power with God
and prevailed." (See JACOB ¯T0001945.) This is the common name
given to Jacob's descendants. The whole people of the twelve
tribes are called "Israelites," the "children of Israel" (Josh.
3:17; 7:25; Judg. 8:27; Jer. 3:21), and the "house of Israel"
(Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true
Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26).
After the death of Saul the ten tribes arrogated to themselves
this name, as if they were the whole nation (2 Sam. 2:9, 10, 17,
28; 3:10, 17; 19:40-43), and the kings of the ten tribes were
called "kings of Israel," while the kings of the two tribes were
called "kings of Judah."
After the Exile the name Israel was assumed as designating the
a mode of showing respect. Abraham "bowed himself to the people
of the land" (Gen. 23:7); so Jacob to Esau (Gen. 33:3); and the
brethren of Joseph before him as the governor of the land (Gen.
43:28). Bowing is also frequently mentioned as an act of
adoration to idols (Josh. 23:7; 2 Kings 5:18; Judg. 2:19; Isa.
44:15), and to God (Josh. 5:14; Ps. 22:29; 72:9; Micah 6:6; Ps.
95:6; Eph. 3:14).
a scarcity of provisions (1 Kings 17). There were frequent
dearths in Israel. In the days of Abram there was a "famine
in the land" (Gen. 12:10), so also in the days of Jacob (47:4,
13). We read also of dearths in the time of the judges (Ruth
1:1), and of the kings (2 Sam. 21:1; 1 Kings 18:2; 2 Kings 4:38;
In New Testament times there was an extensive famine in
Israel (Acts 11:28) in the fourth year of the reign of the
emperor Claudius (A.D. 44 and 45).
the process of preserving a body by means of aromatics (Gen.
50:2, 3, 26). This art was practised by the Egyptians from the
earliest times, and there brought to great perfection. This
custom probably originated in the belief in the future reunion
of the soul with the body. The process became more and more
complicated, and to such perfection was it carried that bodies
embalmed thousands of years ago are preserved to the present day
in the numberless mummies that have been discovered in Egypt.
The embalming of Jacob and Joseph was according to the
Egyptian custom, which was partially followed by the Jews (2
Chr. 16:14), as in the case of king Asa, and of our Lord (John
19:39, 40; Luke 23:56; 24:1). (See PHARAOH ¯T0002923.)
Frequent references are found in Scripture to, (1.) Mourning for
the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for
Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel
for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel
(1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and
Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2),
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4);
the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin
(Judg. 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of
atonement (Lev. 23:27; Acts 27:9); under Samuel's ministry (1
Sam. 7:6); predicted in Zechariah (Zech. 12:10, 11); in many of
the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Gen. 35:8, marg.; Luke
7:38, etc.); (2) by loud lamentation (Ruth 1:9; 1 Sam. 6:19; 2
Sam. 3:31); (3) by the disfigurement of the person, as rending
the clothes (Gen. 37:29, 34; Matt. 26:65), wearing sackcloth
(Gen. 37:34; Ps. 35:13), sprinkling dust or ashes on the person
(2 Sam. 13:19; Jer. 6:26; Job 2:12), shaving the head and
plucking out the hair of the head or beard (Lev. 10:6; Job
1:20), neglect of the person or the removal of ornaments (Ex.
33:4; Deut. 21:12, 13; 2 Sam. 14:2; 19:24; Matt. 6:16, 17),
fasting (2 Sam. 1:12), covering the upper lip (Lev. 13:45; Micah
3:7), cutting the flesh (Jer. 16:6, 7), and sitting in silence
(Judg. 20:26; 2 Sam. 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be
hired to give by their loud lamentation the external tokens of
sorrow (2 Chr. 35:25; Jer. 9:17; Matt. 9:23).
The period of mourning for the dead varied. For Jacob it was
seventy days (Gen. 50:3); for Aaron (Num. 20:29) and Moses
(Deut. 34:8) thirty days; and for Saul only seven days (1 Sam.
31:13). In 2 Sam. 3:31-35, we have a description of the great
mourning for the death of Abner.
in the Bible denotes a female conjugally united to a man, but in
a relation inferior to that of a wife. Among the early Jews,
from various causes, the difference between a wife and a
concubine was less marked than it would be amongst us. The
concubine was a wife of secondary rank. There are various laws
recorded providing for their protection (Ex. 21:7; Deut.
21:10-14), and setting limits to the relation they sustained to
the household to which they belonged (Gen. 21:14; 25:6). They
had no authority in the family, nor could they share in the
The immediate cause of concubinage might be gathered from the
conjugal histories of Abraham and Jacob (Gen. 16;30). But in
process of time the custom of concubinage degenerated, and laws
were made to restrain and regulate it (Ex. 21:7-9).
Christianity has restored the sacred institution of marriage
to its original character, and concubinage is ranked with the
sins of fornication and adultery (Matt. 19:5-9; 1 Cor. 7:2).
opening. (1.) A mountain peak (Num. 23:28) to which Balak led
Balaam as a last effort to induce him to pronounce a curse upon
Israel. When he looked on the tribes encamped in the acacia
groves below him, he could not refrain from giving utterance to
a remarkable benediction (24:1-9). Balak was more than ever
enraged at Balaam, and bade him flee for his life. But before he
went he gave expression to that wonderful prediction regarding
the future of this mysterious people, whose "goodly tents" were
spread out before him, and the coming of a "Star" out of Jacob
and a "Sceptre" out of Israel (24:14-17).
(2.) A Moabite divinity, called also "Baal-peor" (Num. 25:3,
5, 18; comp. Deut. 3:29).
(John 4:5, 6). This is one of the few sites in Israel about
which there is no dispute. It was dug by Jacob, and hence its
name, in the "parcel of ground" which he purchased from the sons
of Hamor (Gen. 33:19). It still exists, but although after
copious rains it contains a little water, it is now usually
quite dry. It is at the entrance to the valley between Ebal and
Gerizim, about 2 miles south-east of Shechem. It is about 9 feet
in diameter and about 75 feet in depth, though in ancient times
it was no doubt much deeper, probably twice as deep. The digging
of such a well must have been a very laborious and costly
"Unfortunately, the well of Jacob has not escaped that
misplaced religious veneration which cannot be satisfied with
leaving the object of it as it is, but must build over it a
shrine to protect and make it sacred. A series of buildings of
various styles, and of different ages, have cumbered the ground,
choked up the well, and disfigured the natural beauty and
simplicity of the spot. At present the rubbish in the well has
been cleared out; but there is still a domed structure over it,
and you gaze down the shaft cut in the living rock and see at a
depth of 70 feet the surface of the water glimmering with a pale
blue light in the darkness, while you notice how the limestone
blocks that form its curb have been worn smooth, or else
furrowed by the ropes of centuries" (Hugh Macmillan).
At the entrance of the enclosure round the well is planted in
the ground one of the wooden poles that hold the telegraph wires
between Jerusalem and Haifa.
portion; double cave, the cave which Abraham bought, together
with the field in which it stood, from Ephron the Hittite, for a
family burying-place (Gen. 23). It is one of those Bible
localities about the identification of which there can be no
doubt. It was on the slope of a hill on the east of Hebron,
"before Mamre." Here were laid the bodies of Abraham and Sarah,
Isaac and Rebekah, Jacob and Leah (Gen. 23:19; 25:9; 49:31;
50:13). Over the cave an ancient Christian church was erected,
probably in the time of Justinian, the Roman emperor. This
church has been converted into a Mohammedan mosque. The whole is
surrounded by the el-Haram i.e., "the sacred enclosure," about
200 feet long, 115 broad, and of an average height of about 50.
This building, from the immense size of some of its stones, and
the manner in which they are fitted together, is supposed by
some to have been erected in the days of David or of Solomon,
while others ascribe it to the time of Herod. It is looked upon
as the most ancient and finest relic of Jewish architecture.
On the floor of the mosque are erected six large cenotaphs as
monuments to the dead who are buried in the cave beneath.
Between the cenotaphs of Isaac and Rebekah there is a circular
opening in the floor into the cavern below, the cave of
Machpelah. Here it may be that the body of Jacob, which was
embalmed in Egypt, is still preserved (much older embalmed
bodies have recently been found in the cave of Deir el-Bahari in
Egypt, see PHARAOH ¯T0002923), though those of the others there
buried may have long ago mouldered into dust. The interior of
the mosque was visited by the Prince of Wales in 1862 by a
special favour of the Mohammedan authorities. An interesting
account of this visit is given in Dean Stanley's Lectures on the
Jewish Church. It was also visited in 1866 by the Marquis of
Bute, and in 1869 by the late Emperor (Frederick) of Germany,
then the Crown Prince of Prussia. In 1881 it was visited by the
two sons of the Prince of Wales, accompanied by Sir C. Wilson
and others. (See Israel Quarterly Statement, October 1882).
(1.) This word denotes the special privileges and advantages
belonging to the first-born son among the Jews. He became the
priest of the family. Thus Reuben was the first-born of the
patriarchs, and so the priesthood of the tribes belonged to him.
That honour was, however, transferred by God from Reuben to Levi
(Num. 3:12, 13; 8:18).
(2.) The first-born son had allotted to him also a double
portion of the paternal inheritance (Deut. 21:15-17). Reuben
was, because of his undutiful conduct, deprived of his
birth-right (Gen. 49:4; 1 Chr. 5:1). Esau transferred his
birth-right to Jacob (Gen. 25:33).
(3.) The first-born inherited the judicial authority of his
father, whatever it might be (2 Chr. 21:3). By divine
appointment, however, David excluded Adonijah in favour of
(4.) The Jews attached a sacred importance to the rank of
"first-born" and "first-begotten" as applied to the Messiah
(Rom. 8:29; Col. 1:18; Heb. 1:4-6). As first-born he has an
inheritance superior to his brethren, and is the alone true
The first burial we have an account of is that of Sarah (Gen.
23). The first commercial transaction recorded is that of the
purchase of a burial-place, for which Abraham weighed to Ephron
"four hundred shekels of silver current money with the
merchants." Thus the patriarch became the owner of a part of the
land of Canaan, the only part he ever possessed. When he himself
died, "his sons Isaac and Ishmael buried him in the cave of
Machpelah," beside Sarah his wife (Gen. 25:9).
Deborah, Rebekah's nurse, was buried under Allon-bachuth, "the
oak of weeping" (Gen. 35:8), near to Bethel. Rachel died, and
was buried near Ephrath; "and Jacob set a pillar upon her grave"
(16-20). Isaac was buried at Hebron, where he had died (27, 29).
Jacob, when charging his sons to bury him in the cave of
Machpelah, said, "There they buried Abraham and Sarah his wife;
there they buried Isaac and Rebekah his wife; and there I buried
Leah" (49:31). In compliance with the oath which he made him
swear unto him (47:29-31), Joseph, assisted by his brethren,
buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus,
Moses "took the bones of Joseph with him," and they were buried
in the "parcel of ground" which Jacob had bought of the sons of
Hamor (Josh. 24:32), which became Joseph's inheritance (Gen.
48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as
having taken place in the wilderness. That of Miriam (Num.
20:1), and that of Moses, "in the land of Moab" (Deut. 34:5, 6,
8). There is no account of the actual burial of Aaron, which
probably, however, took place on the summit of Mount Hor (Num.
Joshua was buried "in the border of his inheritance in
Timnath-serah" (Josh. 24: 30).
In Job we find a reference to burying-places, which were
probably the Pyramids (3:14, 15). The Hebrew word for "waste
places" here resembles in sound the Egyptian word for
Samuel, like Moses, was honoured with a national burial (1
Sam. 25:1). Joab (1 Kings 2:34) "was buried in his own house in
In connection with the burial of Saul and his three sons we
meet for the first time with the practice of burning the dead (1
Sam. 31:11-13). The same practice is again referred to by Amos
Absalom was buried "in the wood" where he was slain (2 Sam.
18:17, 18). The raising of the heap of stones over his grave was
intended to mark abhorrence of the person buried (comp. Josh.
7:26 and 8:29). There was no fixed royal burying-place for the
Hebrew kings. We find several royal burials taking place,
however, "in the city of David" (1 Kings 2:10; 11:43; 15:8; 2
Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20;
2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the
sepulchres of the sons of David; "and all Judah and the
inhabitants of Jerusalem did him honour at his death" (2 Chr.
Little is said regarding the burial of the kings of Israel.
Some of them were buried in Samaria, the capital of their
kingdom (2 Kings 10:35; 13:9; 14:16).
Our Lord was buried in a new tomb, hewn out of the rock, which
Joseph of Arimathea had prepared for himself (Matt. 27:57-60;
Mark 15:46; John 19:41, 42).
The grave of Lazarus was "a cave, and a stone lay on it" (John
11:38). Graves were frequently either natural caverns or
artificial excavations formed in the sides of rocks (Gen. 23:9;
Matt. 27:60); and coffins were seldom used, unless when the body
was brought from a distance.
The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27,
Deut. 28:51, Lam. 2:12, is a general term representing all the
commodities we usually describe by the words corn, grain, seeds,
peas, beans. With this corresponds the use of the word in John
In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 ("wheat"), the word
thus translated (bar; i.e., "winnowed") means corn purified from
chaff. With this corresponds the use of the word in the New
Testament (Matt. 3:12; Luke 3:17; Acts 7:12). In Ps. 65:13 it
means "growing corn."
In Gen. 42:1, 2, 19, Josh. 9:14, Neh. 10:31 ("victuals"), the
word (sheber; i.e., "broken," i.e., grist) denotes generally
victuals, provisions, and corn as a principal article of food.
From the time of Solomon, corn began to be exported from
Israel (Ezek. 27:17; Amos 8:5). "Plenty of corn" was a part
of Issac's blessing conferred upon Jacob (Gen. 27:28; comp. Ps.
God has frequently made use of dreams in communicating his will
to men. The most remarkable instances of this are recorded in
the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph
(37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other
significant dreams are also recorded, such as those of Abimelech
(Gen. 20:3-7), Pharaoh's chief butler and baker (40:5), Pharaoh
(41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1;
4:10, 18), the wise men from the east (Matt. 2:12), and Pilate's
To Joseph "the Lord appeared in a dream," and gave him
instructions regarding the infant Jesus (Matt. 1:20; 2:12, 13,
19). In a vision of the night a "man of Macedonia" stood before
Paul and said, "Come over into Macedonia and help us" (Acts
16:9; see also 18:9; 27:23).
(1.) A district in Egypt where Jacob and his family settled, and
in which they remained till the Exodus (Gen. 45:10; 46:28, 29,
31, etc.). It is called "the land of Goshen" (47:27), and also
simply "Goshen" (46:28), and "the land of Rameses" (47:11; Ex.
12:37), for the towns Pithom and Rameses lay within its borders;
also Zoan or Tanis (Ps. 78:12). It lay on the east of the Nile,
and apparently not far from the royal residence. It was "the
best of the land" (Gen. 47:6, 11), but is now a desert. It is
first mentioned in Joseph's message to his father. It has been
identified with the modern Wady Tumilat, lying between the
eastern part of the Delta and the west border of Israel. It
was a pastoral district, where some of the king's cattle were
kept (Gen. 47:6). The inhabitants were not exclusively
Israelites (Ex. 3:22; 11:2; 12:35, 36).
(2.) A district in Israel (Josh. 10:41; 11:16). It was a
part of the maritime plain of Judah, and lay between Gaza and
(3.) A town in the mountains of Judah (Josh. 15:51).
(1.) Heb. haran; i.e., "mountaineer." The eldest son of Terah,
brother of Abraham and Nahor, and father of Lot, Milcah, and
Iscah. He died before his father (Gen. 11:27), in Ur of the
(2.) Heb. haran, i.e., "parched;" or probably from the
Accadian charana, meaning "a road." A celebrated city of Western
Asia, now Harran, where Abram remained, after he left Ur of the
Chaldees, till his father Terah died (Gen. 11:31, 32), when he
continued his journey into the land of Canaan. It is called
"Charran" in the LXX. and in Acts 7:2. It is called the "city of
Nahor" (Gen. 24:10), and Jacob resided here with Laban (30:43).
It stood on the river Belik, an affluent of the Euphrates, about
70 miles above where it joins that river in Upper Mesopotamia or
Padan-aram, and about 600 miles northwest of Ur in a direct
line. It was on the caravan route between the east and west. It
is afterwards mentioned among the towns taken by the king of
Assyria (2 Kings 19:12; Isa. 37:12). It was known to the Greeks
and Romans under the name Carrhae.
(3.) The son of Caleb of Judah (1 Chr. 2:46) by his concubine
an eminence, natural or artificial, where worship by sacrifice
or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first
altar after the Flood was built on a mountain (Gen. 8:20).
Abraham also built an altar on a mountain (12:7, 8). It was on a
mountain in Gilead that Laban and Jacob offered sacrifices
(31:54). After the Israelites entered the Promised Land they
were strictly enjoined to overthrow the high places of the
Canaanites (Ex. 34:13; Deut. 7:5; 12:2, 3), and they were
forbidden to worship the Lord on high places (Deut. 12:11-14),
and were enjoined to use but one altar for sacrifices (Lev.
17:3, 4; Deut. 12; 16:21). The injunction against high places
was, however, very imperfectly obeyed, and we find again and
again mention made of them (2 Kings 14:4; 15:4, 35:2 Chr. 15:17,
hired (Gen. 30:18). "God hath given me," said Leah, "my hire
(Heb. sekhari)...and she called his name Issachar." He was
Jacob's ninth son, and was born in Padan-aram (comp. 28:2). He
had four sons at the going down into Egypt (46:13; Num. 26:23,
Issachar, Tribe of, during the journey through the wilderness,
along with Judah and Zebulun (Num. 2:5), marched on the east of
the tabernacle. This tribe contained 54,400 fighting men when
the census was taken at Sinai. After the entrance into the
Promised Land, this tribe was one of the six which stood on
Gerizim during the ceremony of the blessing and cursing (Deut.
27:12). The allotment of Issachar is described in Josh.
19:17-23. It included the plain of Esdraelon (=Jezreel), which
was and still is the richest portion of Israel (Deut. 33:18,
19; 1 Chr. 12:40).
The prophetic blessing pronounced by Jacob on Issachar
corresponds with that of Moses (Gen. 49:14, 15; comp. Deut.
praise, the fourth son of Jacob by Leah. The name originated in
Leah's words of praise to the Lord on account of his birth: "Now
will I praise [Heb. odeh] Jehovah, and she called his name
Yehudah" (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his
life was spared (Gen. 37:26, 27). He took a lead in the affairs
of the family, and "prevailed above his brethren" (Gen. 43:3-10;
44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went
to reside at Adullam, where he married a woman of Canaan. (See
ONAN ¯T0002787; TAMAR ¯T0003579.) After the death of his wife
Shuah, he returned to his father's house, and there exercised
much influence over the patriarch, taking a principal part in
the events which led to the whole family at length going down
into Egypt. We hear nothing more of him till he received his
father's blessing (Gen. 49:8-12).
the country between the two rivers (Heb. Aram-naharaim; i.e.,
"Syria of the two rivers"), the name given by the Greeks and
Romans to the region between the Euphrates and the Tigris (Gen.
24:10; Deut. 23:4; Judg. 3:8, 10). In the Old Testament it is
mentioned also under the name "Padan-aram;" i.e., the plain of
Aram, or Syria (Gen. 25:20). The northern portion of this
fertile plateau was the original home of the ancestors of the
Hebrews (Gen. 11; Acts 7:2). From this region Isaac obtained his
wife Rebecca (Gen. 24:10, 15), and here also Jacob sojourned
(28:2-7) and obtained his wives, and here most of his sons were
born (35:26; 46:15). The petty, independent tribes of this
region, each under its own prince, were warlike, and used
chariots in battle. They maintained their independence till
after the time of David, when they fell under the dominion of
Assyria, and were absorbed into the empire (2 Kings 19:13).
Jubal was the inventor of musical instruments (Gen. 4:21). The
Hebrews were much given to the cultivation of music. Their whole
history and literature afford abundant evidence of this. After
the Deluge, the first mention of music is in the account of
Laban's interview with Jacob (Gen. 31:27). After their triumphal
passage of the Red Sea, Moses and the children of Israel sang
their song of deliverance (Ex. 15).
But the period of Samuel, David, and Solomon was the golden
age of Hebrew music, as it was of Hebrew poetry. Music was now
for the first time systematically cultivated. It was an
essential part of training in the schools of the prophets (1
Sam. 10:5; 19:19-24; 2 Kings 3:15; 1 Chr. 25:6). There now arose
also a class of professional singers (2 Sam. 19:35; Eccl. 2:8).
The temple, however, was the great school of music. In the
conducting of its services large bands of trained singers and
players on instruments were constantly employed (2 Sam. 6:5; 1
Chr. 15; 16; 23;5; 25:1-6).
In private life also music seems to have held an important
place among the Hebrews (Eccl. 2:8; Amos 6:4-6; Isa. 5:11, 12;
24:8, 9; Ps. 137; Jer. 48:33; Luke 15:25).
ewe, "the daughter", "the somewhat petulant, peevish, and
self-willed though beautiful younger daughter" of Laban, and one
of Jacob's wives (Gen. 29:6, 28). He served Laban fourteen years
for her, so deep was Jacob's affection for her. She was the
mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob's
departure from Mesopotamia, she took with her her father's
teraphim (31:34, 35). As they journeyed on from Bethel, Rachel
died in giving birth to Benjamin (35:18, 19), and was buried "in
the way to Ephrath, which is Bethlehem. And Jacob set a pillar
upon her grave". Her sepulchre is still regarded with great
veneration by the Jews. Its traditional site is about half a
mile from Jerusalem.
This name is used poetically by Jeremiah (31:15-17) to denote
God's people mourning under their calamities. This passage is
also quoted by Matthew as fulfilled in the lamentation at
Bethlehem on account of the slaughter of the infants there at
the command of Herod (Matt. 2:17, 18).
hearing. (1.) The second son of Jacob by Leah (Gen. 29:33). He
was associated with Levi in the terrible act of vengeance
against Hamor and the Shechemites (34:25, 26). He was detained
by Joseph in Egypt as a hostage (42:24). His father, when dying,
pronounced a malediction against him (49:5-7). The words in the
Authorized Version (49:6), "they digged down a wall," ought to
be, as correctly rendered in the Revised Version, "they houghed
(2.) An aged saint who visited the temple when Jesus was being
presented before the Lord, and uttered lofty words of
thankgiving and of prophecy (Luke 2:29-35).
(3.) One of the ancestors of Joseph (Luke 3:30).
(4.) Surnamed Niger, i.e., "black," perhaps from his dark
complexion, a teacher of some distinction in the church of
Antioch (Acts 13:1-3). It has been supposed that this was the
Simon of Cyrene who bore Christ's cross. Note the number of
nationalities represented in the church at Antioch.
(5.) James (Acts 15:14) thus designates the apostle Peter
Stones were commonly used for buildings, also as memorials of
important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12,
etc.). They were gathered out of cultivated fields (Isa. 5:2;
comp. 2 Kings 3:19). This word is also used figuratively of
believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa.
28:16; Matt. 21:42; Acts 4:11, etc.). In Dan. 2:45 it refers
also to the Messiah. He is there described as "cut out of the
mountain." (See ROCK ¯T0003148.)
A "heart of stone" denotes great insensibility (1 Sam. 25:37).
Stones were set up to commemorate remarkable events, as by
Jacob at Bethel (Gen. 28:18), at Padan-aram (35:4), and on the
occasion of parting with Laban (31:45-47); by Joshua at the
place on the banks of the Jordan where the people first "lodged"
after crossing the river (Josh. 6:8), and also in "the midst of
Jordan," where he erected another set of twelve stones (4:1-9);
and by Samuel at "Ebenezer" (1 Sam. 7:12).
booths. (1.) The first encampment of the Israelites after
leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).
(2.) A city on the east of Jordan, identified with Tell
Dar'ala, a high mound, a mass of debris, in the plain north of
Jabbok and about one mile from it (Josh. 13:27). Here Jacob
(Gen. 32:17, 30; 33:17), on his return from Padan-aram after his
interview with Esau, built a house for himself and made booths
for his cattle. The princes of this city churlishly refused to
afford help to Gideon and his 300 men when "faint yet pursuing"
they followed one of the bands of the fugitive Midianites after
the great victory at Gilboa. After overtaking and routing this
band at Karkor, Gideon on his return visited the rulers of the
city with severe punishment. "He took the elders of the city,
and thorns of the wilderness and briers, and with them he taught
the men of Succoth" (Judg. 8:13-16). At this place were erected
the foundries for casting the metal-work for the temple (1 Kings
son of my right hand. (1.) The younger son of Jacob by Rachel
(Gen. 35:18). His birth took place at Ephrath, on the road
between Bethel and Bethlehem, at a short distance from the
latter place. His mother died in giving him birth, and with her
last breath named him Ben-oni, son of my pain, a name which was
changed by his father into Benjamin. His posterity are called
Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one
(Num. 1:36, 37; Ps. 68:27). During the march its place was along
with Manasseh and Ephraim on the west of the tabernacle. At the
entrance into Canaan it counted 45,600 warriors. It has been
inferred by some from the words of Jacob (Gen. 49:27) that the
figure of a wolf was on the tribal standard. This tribe is
mentioned in Rom. 11:1; Phil. 3:5.
The inheritance of this tribe lay immediately to the south of
that of Ephraim, and was about 26 miles in length and 12 in
breadth. Its eastern boundary was the Jordan. Dan intervened
between it and the Philistines. Its chief towns are named in
The history of the tribe contains a sad record of a desolating
civil war in which they were engaged with the other eleven
tribes. By it they were almost exterminated (Judg. 20:20, 21;
21:10). (See GIBEAH ¯T0001476.)
The first king of the Jews was Saul, a Benjamite. A close
alliance was formed between this tribe and that of Judah in the
time of David (2 Sam. 19:16, 17), which continued after his
death (1 Kings 11:13; 12:20). After the Exile these two tribes
formed the great body of the Jewish nation (Ezra 1:5; 10:9).
The tribe of Benjamin was famous for its archers (1 Sam.
20:20, 36; 2 Sam. 1:22; 1 Chr. 8:40; 12:2) and slingers (Judge.
The gate of Benjamin, on the north side of Jerusalem (Jer.
37:13; 38:7; Zech. 14:10), was so called because it led in the
direction of the territory of the tribe of Benjamin. It is
called by Jeremiah (20:2) "the high gate of Benjamin;" also "the
gate of the children of the people" (17:19). (Comp. 2 Kings
house of God. (1.) A place in Central Israel, about 10 miles
north of Jerusalem, at the head of the pass of Michmash and Ai.
It was originally the royal Canaanite city of Luz (Gen. 28:19).
The name Bethel was at first apparently given to the sanctuary
in the neighbourhood of Luz, and was not given to the city
itself till after its conquest by the tribe of Ephraim. When
Abram entered Canaan he formed his second encampment between
Bethel and Hai (Gen. 12:8); and on his return from Egypt he came
back to it, and again "called upon the name of the Lord" (13:4).
Here Jacob, on his way from Beersheba to Haran, had a vision of
the angels of God ascending and descending on the ladder whose
top reached unto heaven (28:10, 19); and on his return he again
visited this place, "where God talked with him" (35:1-15), and
there he "built an altar, and called the place El-beth-el"
(q.v.). To this second occasion of God's speaking with Jacob at
Bethel, Hosea (12:4,5) makes reference.
In troublous times the people went to Bethel to ask counsel of
God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was
kept for a long time under the care of Phinehas, the grandson of
Aaron (20:26-28). Here also Samuel held in rotation his court of
justice (1 Sam. 7:16). It was included in Israel after the
kingdom was divided, and it became one of the seats of the
worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the
prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt
Beth-aven, i.e., "house of idols." Bethel remained an abode of
priests even after the kingdom of Israel was desolated by the
king of Assyria (2 Kings 17:28, 29). At length all traces of the
idolatries were extirpated by Josiah, king of Judah (2 Kings
23:15-18); and the place was still in existence after the
Captivity (Ezra 2:28; Neh. 7:32). It has been identified with
the ruins of Beitin, a small village amid extensive ruins some 9
miles south of Shiloh.
(2.) Mount Bethel was a hilly district near Bethel (Josh.
16:1; 1 Sam. 13:2).
(3.) A town in the south of Judah (Josh. 8:17; 12:16).
a vehicle generally used for warlike purposes. Sometimes, though
but rarely, it is spoken of as used for peaceful purposes.
The first mention of the chariot is when Joseph, as a mark of
distinction, was placed in Pharaoh's second state chariot (Gen.
41:43); and the next, when he went out in his own chariot to
meet his father Jacob (46:29). Chariots formed part of the
funeral procession of Jacob (50:9). When Pharaoh pursued the
Israelites he took 600 war-chariots with him (Ex. 14:7). The
Canaanites in the valleys of Israel had chariots of iron
(Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900
chariots (Judg. 4:3); and in Saul's time the Philistines had
30,000. In his wars with the king of Zobah and with the Syrians,
David took many chariots among the spoils (2 Sam. 8:4; 10:18).
Solomon maintained as part of his army 1,400 chariots (1 Kings
10:26), which were chiefly imported from Egypt (29). From this
time forward they formed part of the armies of Israel (1 Kings
22:34; 2 Kings 9:16, 21; 13:7, 14; 18:24; 23:30).
In the New Testament we have only one historical reference to
the use of chariots, in the case of the Ethiopian eunuch (Acts.
8:28, 29, 38).
This word is sometimes used figuratively for hosts (Ps. 68:17;
2 Kings 6:17). Elijah, by his prayers and his counsel, was "the
chariot of Israel, and the horsemen thereof." The rapid agency
of God in the phenomena of nature is also spoken of under the
similitude of a chariot (Ps. 104:3; Isa. 66:15; Hab. 3:8).
Chariot of the cherubim (1 Chr. 28:18), the chariot formed by
the two cherubs on the mercy-seat on which the Lord rides.
Chariot cities were set apart for storing the war-chariots in
time of peace (2 Chr. 1:14).
Chariot horses were such as were peculiarly fitted for service
in chariots (2 Kings 7:14).
Chariots of war are described in Ex. 14:7; 1 Sam. 13:5; 2 Sam.
8:4; 1 Chr. 18:4; Josh. 11:4; Judg. 4:3, 13. They were not used
by the Israelites till the time of David. Elijah was translated
in a "chariot of fire" (2 Kings 2:11). Comp. 2 Kings 6:17. This
vision would be to Elisha a source of strength and
encouragement, for now he could say, "They that be with us are
more than they that be with them."
or Miz'peh, watch-tower; the look-out. (1.) A place in Gilead,
so named by Laban, who overtook Jacob at this spot (Gen. 31:49)
on his return to Israel from Padan-aram. Here Jacob and Laban
set up their memorial cairn of stones. It is the same as
Ramath-mizpeh (Josh. 13:26).
(2.) A town in Gilead, where Jephthah resided, and where he
assumed the command of the Israelites in a time of national
danger. Here he made his rash vow; and here his daughter
submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It
may be the same as Ramoth-Gilead (Josh. 20:8), but it is more
likely that it is identical with the foregoing, the Mizpeh of
Gen. 31:23, 25, 48, 49.
(3.) Another place in Gilead, at the foot of Mount Hermon,
inhabited by Hivites (Josh. 11:3, 8). The name in Hebrew here
has the article before it, "the Mizpeh," "the watch-tower." The
modern village of Metullah, meaning also "the look-out,"
probably occupies the site so called.
(4.) A town of Moab to which David removed his parents for
safety during his persecution by Saul (1 Sam. 22:3). This was
probably the citadel known as Kir-Moab, now Kerak. While David
resided here he was visited by the prophet Gad, here mentioned
for the first time, who was probably sent by Samuel to bid him
leave the land of Moab and betake himself to the land of Judah.
He accordingly removed to the forest of Hareth (q.v.), on the
edge of the mountain chain of Hebron.
(5.) A city of Benjamin, "the watch-tower", where the people
were accustomed to meet in great national emergencies (Josh.
18:26; Judg. 20:1, 3; 21:1, 5; 1 Sam. 7:5-16). It has been
supposed to be the same as Nob (1 Sam. 21:1; 22:9-19). It was
some 4 miles north-west of Jerusalem, and was situated on the
loftiest hill in the neighbourhood, some 600 feet above the
plain of Gibeon. This village has the modern name of Neby
Samwil, i.e., the prophet Samuel, from a tradition that Samuel's
tomb is here. (See NOB ¯T0002742.)
Samuel inaugurated the reformation that characterized his time
by convening a great assembly of all Israel at Mizpeh, now the
politico-religious centre of the nation. There, in deep
humiliation on account of their sins, they renewed their vows
and entered again into covenant with the God of their fathers.
It was a period of great religious awakening and of revived
national life. The Philistines heard of this assembly, and came
up against Israel. The Hebrews charged the Philistine host with
great fury, and they were totally routed. Samuel commemorated
this signal victory by erecting a memorial-stone, which he
called "Ebenezer" (q.v.), saying, "Hitherto hath the Lord helped
us" (1 Sam. 7:7-12).
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.
laughter. (1) Israel, or the kingdom of the ten tribes (Amos
(2.) The only son of Abraham by Sarah. He was the longest
lived of the three patriarchs (Gen. 21:1-3). He was circumcised
when eight days old (4-7); and when he was probably two years
old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with
the command of God given to Abraham to offer him up as a
sacrifice on a mountain in the land of Moriah (Gen. 22). (See
ABRAHAM ¯T0000055.) When he was forty years of age Rebekah was
chosen for his wife (Gen. 24). After the death and burial of his
father he took up his residence at Beer-lahai-roi (25:7-11),
where his two sons, Esau and Jacob, were born (21-26), the
former of whom seems to have been his favourite son (27,28).
In consequence of a famine (Gen. 26:1) Isaac went to Gerar,
where he practised deception as to his relation to Rebekah,
imitating the conduct of his father in Egypt (12:12-20) and in
Gerar (20:2). The Philistine king rebuked him for his
After sojourning for some time in the land of the Philistines,
he returned to Beersheba, where God gave him fresh assurance of
covenant blessing, and where Abimelech entered into a covenant
of peace with him.
The next chief event in his life was the blessing of his sons
(Gen. 27:1). He died at Mamre, "being old and full of days"
(35:27-29), one hundred and eighty years old, and was buried in
the cave of Machpelah.
In the New Testament reference is made to his having been
"offered up" by his father (Heb. 11:17; James 2:21), and to his
blessing his sons (Heb. 11:20). As the child of promise, he is
contrasted with Ishmael (Rom. 9:7, 10; Gal. 4:28; Heb. 11:18).
Isaac is "at once a counterpart of his father in simple
devoutness and purity of life, and a contrast in his passive
weakness of character, which in part, at least, may have sprung
from his relations to his mother and wife. After the expulsion
of Ishmael and Hagar, Isaac had no competitor, and grew up in
the shade of Sarah's tent, moulded into feminine softness by
habitual submission to her strong, loving will." His life was so
quiet and uneventful that it was spent "within the circle of a
few miles; so guileless that he let Jacob overreach him rather
than disbelieve his assurance; so tender that his mother's death
was the poignant sorrow of years; so patient and gentle that
peace with his neighbours was dearer than even such a coveted
possession as a well of living water dug by his own men; so
grandly obedient that he put his life at his father's disposal;
so firm in his reliance on God that his greatest concern through
life was to honour the divine promise given to his race.",
Geikie's Hours, etc.
a treaty between nations, or between individuals, for their
Abraham formed an alliance with some of the Canaanitish
princes (Gen. 14:13), also with Abimelech (21:22-32). Joshua and
the elders of Israel entered into an alliance with the
Gibeonites (Josh. 9:3-27). When the Israelites entered Israel
they were forbidden to enter into alliances with the inhabitants
of the country (Lev. 18:3, 4; 20:22, 23).
Solomon formed a league with Hiram (1 Kings 5:12). This
"brotherly covenant" is referred to 250 years afterwards (Amos
1:9). He also appears to have entered into an alliance with
Pharaoh (1 Kings 10:28, 29).
In the subsequent history of the kingdoms of Judah and Israel
various alliances were formed between them and also with
neighbouring nations at different times.
From patriarchal times a covenant of alliance was sealed by
the blood of some sacrificial victim. The animal sacrificed was
cut in two (except birds), and between these two parts the
persons contracting the alliance passed (Gen. 15:10). There are
frequent allusions to this practice (Jer. 34:18). Such alliances
were called "covenants of salt" (Num. 18:19; 2 Chr. 13:5), salt
being the symbol of perpetuity. A pillar was set up as a
memorial of the alliance between Laban and Jacob (Gen. 31:52).
The Jews throughout their whole history attached great
importance to fidelity to their engagements. Divine wrath fell
upon the violators of them (Josh. 9:18; 2 Sam. 21:1, 2; Ezek.
a native of Syria and Israel. In form, blossoms, and fruit it
resembles the peach tree. Its blossoms are of a very pale pink
colour, and appear before its leaves. Its Hebrew name, _shaked_,
signifying "wakeful, hastening," is given to it on account of
its putting forth its blossoms so early, generally in February,
and sometimes even in January. In Eccl. 12:5, it is referred to
as illustrative, probably, of the haste with which old age
comes. There are others, however, who still contend for the old
interpretation here. "The almond tree bears its blossoms in the
midst of winter, on a naked, leafless stem, and these blossoms
(reddish or flesh-coloured in the beginning) seem at the time of
their fall exactly like white snow-flakes. In this way the
almond blossom is a very fitting symbol of old age, with its
silvery hair and its wintry, dry, barren, unfruitful condition."
In Jer. 1:11 "I see a rod of an almond tree [shaked]...for I
will hasten [shaked] my word to perform it" the word is used as
an emblem of promptitude. Jacob desired his sons (Gen. 43:11) to
take with them into Egypt of the best fruits of the land,
almonds, etc., as a present to Joseph, probably because this
tree was not a native of Egypt. Aaron's rod yielded almonds
(Num. 17:8; Heb. 9:4). Moses was directed to make certain parts
of the candlestick for the ark of carved work "like unto
almonds" (Ex. 25:33, 34). The Hebrew word _luz_, translated
"hazel" in the Authorized Version (Gen. 30:37), is rendered in
the Revised Version "almond." It is probable that _luz_ denotes
the wild almond, while _shaked_ denotes the cultivated variety.
borne; a burden, one of the twelve minor prophets. He was a
native of Tekota, the modern Tekua, a town about 12 miles
south-east of Bethlehem. He was a man of humble birth, neither a
"prophet nor a prophet's son," but "an herdman and a dresser of
sycomore trees," R.V. He prophesied in the days of Uzziah, king
of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1;
7:14, 15; Zech. 14:5), who survived him a few years. Under
Jeroboam II. the kingdom of Israel rose to the zenith of its
prosperity; but that was followed by the prevalence of luxury
and vice and idolatry. At this period Amos was called from his
obscurity to remind the people of the law of God's retributive
justice, and to call them to repentance.
The Book of Amos consists of three parts:
(1.) The nations around are summoned to judgment because of
their sins (1:1-2:3). He quotes Joel 3:16.
(2.) The spiritual condition of Judah, and especially of
Israel, is described (2:4-6:14).
(3.) In 7:1-9:10 are recorded five prophetic visions. (a) The
first two (7:1-6) refer to judgments against the guilty people.
(b) The next two (7:7-9; 8:1-3) point out the ripeness of the
people for the threatened judgements. 7:10-17 consists of a
conversation between the prophet and the priest of Bethel. (c)
The fifth describes the overthrow and ruin of Israel (9:1-10);
to which is added the promise of the restoration of the kingdom
and its final glory in the Messiah's kingdom.
The style is peculiar in the number of the allusions made to
natural objects and to agricultural occupations. Other allusions
show also that Amos was a student of the law as well as a "child
of nature." These phrases are peculiar to him: "Cleanness of
teeth" [i.e., want of bread] (4:6); "The excellency of Jacob"
(6:8; 8:7); "The high places of Isaac" (7:9); "The house of
Isaac" (7:16); "He that createth the wind" (4:13). Quoted, Acts
(1.) God blesses his people when he bestows on them some gift
temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2;
(2.) We bless God when we thank him for his mercies (Ps.
103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God's blessing
(Isa. 65:16), or rejoices in God's goodness to him (Deut. 29:19;
(4.) One blesses another when he expresses good wishes or
offers prayer to God for his welfare (Gen. 24:60; 31:55; 1 Sam.
2:20). Sometimes blessings were uttered under divine
inspiration, as in the case of Noah, Isaac, Jacob, and Moses
(Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The
priests were divinely authorized to bless the people (Deut.
10:8; Num. 6:22-27). We have many examples of apostolic
benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18;
Heb. 13:20, 21; 1 Pet. 5:10, 11).
(5.) Among the Jews in their thank-offerings the master of the
feast took a cup of wine in his hand, and after having blessed
God for it and for other mercies then enjoyed, handed it to his
guests, who all partook of it. Ps. 116:13 refers to this custom.
It is also alluded to in 1 Cor. 10:16, where the apostle speaks
of the "cup of blessing."
There are numerous natural caves among the limestone rocks of
Syria, many of which have been artificially enlarged for various
The first notice of a cave occurs in the history of Lot (Gen.
The next we read of is the cave of Machpelah (q.v.), which
Abraham purchased from the sons of Heth (Gen. 25:9, 10). It was
the burying-place of Sarah and of Abraham himself, also of
Isaac, Rebekah, Leah, and Jacob (Gen. 49:31; 50:13).
The cave of Makkedah, into which the five Amorite kings
retired after their defeat by Joshua (10:16, 27).
The cave of Adullam (q.v.), an immense natural cavern, where
David hid himself from Saul (1 Sam. 22:1, 2).
The cave of Engedi (q.v.), now called 'Ain Jidy, i.e., the
"Fountain of the Kid", where David cut off the skirt of Saul's
robe (24:4). Here he also found a shelter for himself and his
followers to the number of 600 (23:29; 24:1). "On all sides the
country is full of caverns which might serve as lurking-places
for David and his men, as they do for outlaws at the present
The cave in which Obadiah hid the prophets (1 Kings 18:4) was
probably in the north, but it cannot be identified.
The cave of Elijah (1 Kings 19:9), and the "cleft" of Moses on
Horeb (Ex. 33:22), cannot be determined.
In the time of Gideon the Israelites took refuge from the
Midianites in dens and caves, such as abounded in the mountain
regions of Manasseh (Judg. 6:2).
Caves were frequently used as dwelling-places (Num. 24:21;
Cant. 2:14; Jer. 49:16; Obad. 1:3). "The excavations at Deir
Dubban, on the south side of the wady leading to Santa Hanneh,
are probably the dwellings of the Horites," the ancient
inhabitants of Idumea Proper. The pits or cavities in rocks were
also sometimes used as prisons (Isa. 24:22; 51:14; Zech. 9:11).
Those which had niches in their sides were occupied as
burying-places (Ezek. 32:23; John 11:38).
"There is no dew properly so called in Israel, for there is
no moisture in the hot summer air to be chilled into dew-drops
by the coldness of the night. From May till October rain is
unknown, the sun shining with unclouded brightness day after
day. The heat becomes intense, the ground hard, and vegetation
would perish but for the moist west winds that come each night
from the sea. The bright skies cause the heat of the day to
radiate very quickly into space, so that the nights are as cold
as the day is the reverse, a peculiarity of climate from which
poor Jacob suffered thousands of years ago (Gen. 31:40). To this
coldness of the night air the indispensable watering of all
plant-life is due. The winds, loaded with moisture, are robbed
of it as they pass over the land, the cold air condensing it
into drops of water, which fall in a gracious rain of mist on
every thirsty blade. In the morning the fog thus created rests
like a sea over the plains, and far up the sides of the hills,
which raise their heads above it like so many islands. At
sunrise, however, the scene speedily changes. By the kindling
light the mist is transformed into vast snow-white clouds, which
presently break into separate masses and rise up the
mountain-sides, to disappear in the blue above, dissipated by
the increasing heat. These are 'the morning clouds and the early
dew that go away' of which Hosea (6:4; 13:3) speaks so
touchingly" (Geikie's The Holy Land, etc., i., p. 72). Dew is a
source of great fertility (Gen. 27:28; Deut. 33:13; Zech. 8:12),
and its withdrawal is regarded as a curse from God (2 Sam. 1:21;
1 Kings 17:1). It is the symbol of a multitude (2 Sam. 17:12;
Ps. 110:3); and from its refreshing influence it is an emblem of
brotherly love and harmony (Ps. 133:3), and of rich spiritual
blessings (Hos. 14:5).
Election of Grace
The Scripture speaks (1) of the election of individuals to
office or to honour and privilege, e.g., Abraham, Jacob, Saul,
David, Solomon, were all chosen by God for the positions they
held; so also were the apostles. (2) There is also an election
of nations to special privileges, e.g., the Hebrews (Deut. 7:6;
Rom. 9:4). (3) But in addition there is an election of
individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet.
1:2; John 13:18).
The ground of this election to salvation is the good pleasure
of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God
claims the right so to do (Rom. 9:16, 21).
It is not conditioned on faith or repentance, but is of
soverign grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to
salvation, the means (Eph. 2:8; 2 Thess. 2:13) as well as the
end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5,
10). Faith and repentance and all other graces are the exercises
of a regenerated soul; and regeneration is God's work, a "new
Men are elected "to salvation," "to the adoption of sons," "to
be holy and without blame before him in love" (2 Thess. 2:13;
Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the
praise of God's grace (Eph. 1:6, 12). (See PREDESTINATION
The five books of Moses were collectively called the Pentateuch,
a word of Greek origin meaning "the five-fold book." The Jews
called them the Torah, i.e., "the law." It is probable that the
division of the Torah into five books proceeded from the Greek
translators of the Old Testament. The names by which these
several books are generally known are Greek.
The first book of the Pentateuch (q.v.) is called by the Jews
Bereshith, i.e., "in the beginning", because this is the first
word of the book. It is generally known among Christians by the
name of Genesis, i.e., "creation" or "generation," being the
name given to it in the LXX. as designating its character,
because it gives an account of the origin of all things. It
contains, according to the usual computation, the history of
about two thousand three hundred and sixty-nine years.
Genesis is divided into two principal parts. The first part
(1-11) gives a general history of mankind down to the time of
the Dispersion. The second part presents the early history of
Israel down to the death and burial of Joseph (12-50).
There are five principal persons brought in succession under
our notice in this book, and around these persons the history of
the successive periods is grouped, viz., Adam (1-3), Noah (4-9),
Abraham (10-25:18), Isaac (25:19-35:29), and Jacob (36-50).
In this book we have several prophecies concerning Christ
(3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of
this book was Moses. Under divine guidance he may indeed have
been led to make use of materials already existing in primeval
documents, or even of traditions in a trustworthy form that had
come down to his time, purifying them from all that was
unworthy; but the hand of Moses is clearly seen throughout in
a mountain of Samaria, about 3,000 feet above the Mediterranean.
It was on the left of the valley containing the ancient town of
Shechem (q.v.), on the way to Jerusalem. It stood over against
Mount Ebal, the summits of these mountains being distant from
each other about 2 miles (Deut. 27; Josh. 8:30-35). On the
slopes of this mountain the tribes descended from the handmaids
of Leah and Rachel, together with the tribe of Reuben, were
gathered together, and gave the responses to the blessing
pronounced as the reward of obedience, when Joshua in the valley
below read the whole law in the hearing of all the people; as
those gathered on Ebal responded with a loud Amen to the
rehearsal of the curses pronounced on the disobedient. It was
probably at this time that the coffin containing the embalmed
body of Joseph was laid in the "parcel of ground which Jacob
bought of the sons of Hamor" (Gen. 33:19; 50:25).
Josephus relates (Ant. 11:8, 2-4) that Sanballat built a
temple for the Samaritans on this mountain, and instituted a
priesthood, as rivals to those of the Jews at Jerusalem. This
temple was destroyed after it had stood two hundred years. It
was afterwards rebuilt by Herod the Great. There is a Samaritan
tradition that it was the scene of the incident recorded in Gen.
22. There are many ruins on this mountain, some of which are
evidently of Christian buildings. To this mountain the woman of
Sychar referred in John 4:20. For centuries Gerizim was the
centre of political outbreaks. The Samaritans (q.v.), a small
but united body, still linger here, and keep up their ancient
two camps, a place near the Jabbok, beyond Jordan, where Jacob
was met by the "angels of God," and where he divided his retinue
into "two hosts" on his return from Padan-aram (Gen. 32:2). This
name was afterwards given to the town which was built at that
place. It was the southern boundary of Bashan (Josh. 13:26, 30),
and became a city of the Levites (21:38). Here Saul's son
Ishbosheth reigned (2 Sam. 2:8, 12), while David reigned at
Hebron. Here also, after a troubled reign, Ishbosheth was
murdered by two of his own bodyguard (2 Sam. 4:5-7), who brought
his head to David at Hebron, but were, instead of being
rewarded, put to death by him for their cold-blooded murder.
Many years after this, when he fled from Jerusalem on the
rebellion of his son Absalom, David made Mahanaim, where
Barzillai entertained him, his headquarters, and here he
mustered his forces which were led against the army that had
gathered around Absalom. It was while sitting at the gate of
this town that tidings of the great and decisive battle between
the two hosts and of the death of his son Absalom reached him,
when he gave way to the most violent grief (2 Sam. 17:24-27).
The only other reference to Mahanaim is as a station of one of
Solomon's purveyors (1 Kings 4:14). It has been identified with
the modern Mukhumah, a ruin found in a depressed plain called
el-Bukie'a, "the little vale," near Penuel, south of the Jabbok,
and north-east of es-Salt.
Naphtali, Tribe of
On this tribe Jacob pronounced the patriarchal blessing,
"Naphtali is a hind let loose: he giveth goodly words" (Gen.
49:21). It was intended thus to set forth under poetic imagery
the future character and history of the tribe.
At the time of the Exodus this tribe numbered 53,400 adult
males (Num. 1:43), but at the close of the wanderings they
numbered only 45,400 (26:48-50). Along with Dan and Asher they
formed "the camp of Dan," under a common standard (2:25-31),
occupying a place during the march on the north side of the
The possession assigned to this tribe is set forth in Josh.
19:32-39. It lay in the north-eastern corner of the land,
bounded on the east by the Jordan and the lakes of Merom and
Galilee, and on the north it extended far into Coele-Syria, the
valley between the two Lebanon ranges. It comprehended a greater
variety of rich and beautiful scenery and of soil and climate
than fell to the lot of any other tribe. The territory of
Naphtali extended to about 800 square miles, being the double of
that of Issachar. The region around Kedesh, one of its towns,
was originally called Galil, a name afterwards given to the
whole northern division of Canaan. A large number of foreigners
settled here among the mountains, and hence it was called
"Galilee of the Gentiles" (q.v.), Matt. 4:15, 16. The southern
portion of Naphtali has been called the "Garden of Israel."
It was of unrivalled fertility. It was the principal scene of
our Lord's public ministry. Here most of his parables were
spoken and his miracles wrought.
This tribe was the first to suffer from the invasion of
Benhadad, king of Syria, in the reigns of Baasha, king of
Israel, and Asa, king of Judah (1 Kings 15:20; 2 Chr. 16:4). In
the reign of Pekah, king of Israel, the Assyrians under
Tiglath-pileser swept over the whole north of Israel, and
carried the people into captivity (2 Kings 15:29). Thus the
kingdom of Israel came to an end (B.C. 722).
Naphtali is now almost wholly a desert, the towns of Tiberias,
on the shore of the Lake of Galilee, and Safed being the only
places in it of any importance.
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).
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
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.
a judge. (1.) The fifth son of Jacob. His mother was Bilhah,
Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni).
The blessing pronounced on him by his father was, "Dan shall
judge his people" (49:16), probably in allusion to the judgeship
of Samson, who was of the tribe of Dan.
The tribe of Dan had their place in the march through the
wilderness on the north side of the tabernacle (Num. 2:25, 31;
10:25). It was the last of the tribes to receive a portion in
the Land of Promise. Its position and extent are described in
The territory of Dan extended from the west of that of Ephraim
and Benjamin to the sea. It was a small territory, but was very
fertile. It included in it, among others, the cities of Lydda,
Ekron, and Joppa, which formed its northern boundary. But this
district was too limited. "Squeezed into the narrow strip
between the mountains and the sea, its energies were great
beyond its numbers." Being pressed by the Amorites and the
Philistines, whom they were unable to conquer, they longed for a
wider space. They accordingly sent out five spies from two of
their towns, who went north to the sources of the Jordan, and
brought back a favourable report regarding that region. "Arise,"
they said, "be not slothful to go, and to possess the land," for
it is "a place where there is no want of any thing that is in
the earth" (Judg. 18:10). On receiving this report, 600 Danites
girded on their weapons of war, and taking with them their wives
and their children, marched to the foot of Hermon, and fought
against Leshem, and took it from the Sidonians, and dwelt
therein, and changed the name of the conquered town to Dan
(Josh. 19:47). This new city of Dan became to them a new home,
and was wont to be spoken of as the northern limit of Israel,
the length of which came to be denoted by the expression "from
Dan to Beersheba", i.e., about 144 miles.
"But like Lot under a similar temptation, they seem to have
succumbed to the evil influences around them, and to have sunk
down into a condition of semi-heathenism from which they never
emerged. The mounds of ruins which mark the site of the city
show that it covered a considerable extent of ground. But there
remains no record of any noble deed wrought by the degenerate
tribe. Their name disappears from the roll-book of the natural
and the spiritual Israel.", Manning's Those Holy Fields.
This old border city was originally called Laish. Its modern
name is Tell el-Kady, "Hill of the Judge." It stands about four
miles below Caesarea Philippi, in the midst of a region of
surpassing richness and beauty.
(2.) This name occurs in Ezek 27:19, Authorize Version; but
the words there, "Dan also," should be simply, as in the Revised
Version, "Vedan," an Arabian city, from which various kinds of
merchandise were brought to Tyre. Some suppose it to have been
the city of Aden in Arabia. (See MAHANEH-DAN ¯T0002375.)
Ephraim, The tribe of
took precedence over that of Manasseh by virtue of Jacob's
blessing (Gen. 41:52; 48:1). The descendants of Joseph formed
two of the tribes of Israel, whereas each of the other sons of
Jacob was the founder of only one tribe. Thus there were in
reality thirteen tribes; but the number twelve was preserved by
excluding that of Levi when Ephraim and Manasseh are mentioned
separately (Num. 1:32-34; Josh. 17:14, 17; 1 Chr. 7:20).
Territory of. At the time of the first census in the
wilderness this tribe numbered 40,500 (Num. 1:32, 33); forty
years later, when about to take possession of the Promised Land,
it numbered only 32,500. During the march (see CAMP ¯T0000700)
Ephraim's place was on the west side of the tabernacle (Num.
2:18-24). When the spies were sent out to spy the land, "Oshea
the son of Nun" of this tribe signalized himself.
The boundaries of the portion of the land assigned to Ephraim
are given in Josh. 16:1-10. It included most of what was
afterwards called Samaria as distinguished from Judea and
Galilee. It thus lay in the centre of all traffic, from north to
south, and from Jordan to the sea, and was about 55 miles long
and 30 broad. The tabernacle and the ark were deposited within
its limits at Shiloh, where it remained for four hundred years.
During the time of the judges and the first stage of the
monarchy this tribe manifested a domineering and haughty and
discontented spirit. "For more than five hundred years, a period
equal to that which elapsed between the Norman Conquest and the
War of the Roses, Ephraim, with its two dependent tribes of
Manasseh and Benjamin, exercised undisputed pre-eminence. Joshua
the first conqueror, Gideon the greatest of the judges, and Saul
the first king, belonged to one or other of the three tribes. It
was not till the close of the first period of Jewish history
that God 'refused the tabernacle of Joseph, and chose not the
tribe of Ephraim, but chose the tribe of Judah, the Mount Zion
which he loved' (Ps. 78:67, 68). When the ark was removed from
Shiloh to Zion the power of Ephraim was humbled."
Among the causes which operated to bring about the disruption
of Israel was Ephraim's jealousy of the growing power of Judah.
From the settlement of Canaan till the time of David and
Solomon, Ephraim had held the place of honour among the tribes.
It occupied the central and fairest portions of the land, and
had Shiloh and Shechem within its borders. But now when
Jerusalem became the capital of the kingdom, and the centre of
power and worship for the whole nation of Israel, Ephraim
declined in influence. The discontent came to a crisis by
Rehoboam's refusal to grant certain redresses that were demanded
(1 Kings 12).
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who
At first every man was his own priest, and presented his own
sacrifices before God. Afterwards that office devolved on the
head of the family, as in the cases of Noah (Gen. 8:20), Abraham
(12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18).
Under the Levitical arrangements the office of the priesthood
was limited to the tribe of Levi, and to only one family of that
tribe, the family of Aaron. Certain laws respecting the
qualifications of priests are given in Lev. 21:16-23. There are
ordinances also regarding the priests' dress (Ex. 28:40-43) and
the manner of their consecration to the office (29:1-37).
Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev.
6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal.
2:7). They represented the people before God, and offered the
various sacrifices prescribed in the law.
In the time of David the priests were divided into twenty-four
courses or classes (1 Chr. 24:7-18). This number was retained
after the Captivity (Ezra 2:36-39; Neh. 7:39-42).
"The priests were not distributed over the country, but lived
together in certain cities [forty-eight in number, of which six
were cities of refuge, q.v.], which had been assigned to their
use. From thence they went up by turns to minister in the temple
at Jerusalem. Thus the religious instruction of the people in
the country generally was left to the heads of families, until
the establishment of synagogues, an event which did not take
place till the return from the Captivity, and which was the main
source of the freedom from idolatry that became as marked a
feature of the Jewish people thenceforward as its practice had
been hitherto their great national sin."
The whole priestly system of the Jews was typical. It was a
shadow of which the body is Christ. The priests all prefigured
the great Priest who offered "one sacrifice for sins" "once for
all" (Heb. 10:10, 12). There is now no human priesthood. (See
Epistle to the Hebrews throughout.) The term "priest" is indeed
applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases
it implies no sacerdotal functions. All true believers are now
"kings and priests unto God." As priests they have free access
into the holiest of all, and offer up the sacrifices of praise
and thanksgiving, and the sacrifices of grateful service from
day to day.
the great deliverance wrought for the children of Isreal when
they were brought out of the land of Egypt with "a mighty hand
and with an outstretched arm" (Ex 12:51; Deut. 26:8; Ps 114;
136), about B.C. 1490, and four hundred and eighty years (1
Kings 6:1) before the building of Solomon's temple.
The time of their sojourning in Egypt was, according to Ex.
12:40, the space of four hundred and thirty years. In the LXX.,
the words are, "The sojourning of the children of Israel which
they sojourned in Egypt and in the land of Canaan was four
hundred and thirty years;" and the Samaritan version reads, "The
sojourning of the children of Israel and of their fathers which
they sojourned in the land of Canaan and in the land of Egypt
was four hundred and thirty years." In Gen. 15:13-16, the period
is prophetically given (in round numbers) as four hundred years.
This passage is quoted by Stephen in his defence before the
council (Acts 7:6).
The chronology of the "sojourning" is variously estimated.
Those who adopt the longer term reckon thus:
| From the descent of Jacob into Egypt to the
| death of Joseph 71
| From the death of Joseph to the birth of
| Moses 278
| From the birth of Moses to his flight into
| Midian 40
| From the flight of Moses to his return into
| Egypt 40
| From the return of Moses to the Exodus 1
Others contend for the shorter period of two hundred and
fifteen years, holding that the period of four hundred and
thirty years comprehends the years from the entrance of Abraham
into Canaan (see LXX. and Samaritan) to the descent of Jacob
into Egypt. They reckon thus:
| From Abraham's arrival in Canaan to Isaac's
| birth 25
| From Isaac's birth to that of his twin sons
| Esau and Jacob 60
| From Jacob's birth to the going down into
| Egypt 130
| From Jacob's going down into Egypt to the
| death of Joseph 71
| From death of Joseph to the birth of Moses 64
| From birth of Moses to the Exodus 80
| In all... 430
During the forty years of Moses' sojourn in the land of
Midian, the Hebrews in Egypt were being gradually prepared for
the great national crisis which was approaching. The plagues
that successively fell upon the land loosened the bonds by which
Pharaoh held them in slavery, and at length he was eager that
they should depart. But the Hebrews must now also be ready to
go. They were poor; for generations they had laboured for the
Egyptians without wages. They asked gifts from their neighbours
around them (Ex. 12:35), and these were readily bestowed. And
then, as the first step towards their independent national
organization, they observed the feast of the Passover, which was
now instituted as a perpetual memorial. The blood of the paschal
lamb was duly sprinkled on the door-posts and lintels of all
their houses, and they were all within, waiting the next
movement in the working out of God's plan. At length the last
stroke fell on the land of Egypt. "It came to pass, that at
midnight Jehovah smote all the firstborn in the land of Egypt."
Pharaoh rose up in the night, and called for Moses and Aaron by
night, and said, "Rise up, and get you forth from among my
people, both ye and the children of Israel; and go, serve
Jehovah, as ye have said. Also take your flocks and your herds,
as ye have said, and be gone; and bless me also." Thus was
Pharaoh (q.v.) completely humbled and broken down. These words
he spoke to Moses and Aaron "seem to gleam through the tears of
the humbled king, as he lamented his son snatched from him by so
sudden a death, and tremble with a sense of the helplessness
which his proud soul at last felt when the avenging hand of God
had visited even his palace."
The terror-stricken Egyptians now urged the instant departure
of the Hebrews. In the midst of the Passover feast, before the
dawn of the 15th day of the month Abib (our April nearly), which
was to be to them henceforth the beginning of the year, as it
was the commencement of a new epoch in their history, every
family, with all that appertained to it, was ready for the
march, which instantly began under the leadership of the heads
of tribes with their various sub-divisions. They moved onward,
increasing as they went forward from all the districts of
Goshen, over the whole of which they were scattered, to the
common centre. Three or four days perhaps elapsed before the
whole body of the people were assembled at Rameses, and ready to
set out under their leader Moses (Ex. 12:37; Num. 33:3). This
city was at that time the residence of the Egyptian court, and
here the interviews between Moses and Pharaoh had taken place.
From Rameses they journeyed to Succoth (Ex. 12:37), identified
with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See
PITHOM ¯T0002968.) Their third station was Etham (q.v.), 13:20,
"in the edge of the wilderness," and was probably a little to
the west of the modern town of Ismailia, on the Suez Canal. Here
they were commanded "to turn and encamp before Pi-hahiroth,
between Migdol and the sea", i.e., to change their route from
east to due south. The Lord now assumed the direction of their
march in the pillar of cloud by day and of fire by night. They
were then led along the west shore of the Red Sea till they came
to an extensive camping-ground "before Pi-hahiroth," about 40
miles from Etham. This distance from Etham may have taken three
days to traverse, for the number of camping-places by no means
indicates the number of days spent on the journey: e.g., it took
fully a month to travel from Rameses to the wilderness of Sin
(Ex. 16:1), yet reference is made to only six camping-places
during all that time. The exact spot of their encampment before
they crossed the Red Sea cannot be determined. It was probably
somewhere near the present site of Suez.
Under the direction of God the children of Israel went
"forward" from the camp "before Pi-hahiroth," and the sea opened
a pathway for them, so that they crossed to the farther shore in
safety. The Egyptian host pursued after them, and, attempting to
follow through the sea, were overwhelmed in its returning
waters, and thus the whole military force of the Egyptians
perished. They "sank as lead in the mighty waters" (Ex. 15:1-9;
comp. Ps. 77:16-19).
Having reached the eastern shore of the sea, perhaps a little
way to the north of 'Ayun Musa ("the springs of Moses"), there
they encamped and rested probably for a day. Here Miriam and the
other women sang the triumphal song recorded in Ex. 15:1-21.
From 'Ayun Musa they went on for three days through a part of
the barren "wilderness of Shur" (22), called also the
"wilderness of Etham" (Num. 33:8; comp. Ex. 13:20), without
finding water. On the last of these days they came to Marah
(q.v.), where the "bitter" water was by a miracle made
Their next camping-place was Elim (q.v.), where were twelve
springs of water and a grove of "threescore and ten" palm trees
After a time the children of Israel "took their journey from
Elim," and encamped by the Red Sea (Num. 33:10), and thence
removed to the "wilderness of Sin" (to be distinguished from the
wilderness of Zin, 20:1), where they again encamped. Here,
probably the modern el-Markha, the supply of bread they had
brought with them out of Egypt failed. They began to "murmur"
for want of bread. God "heard their murmurings" and gave them
quails and manna, "bread from heaven" (Ex. 16:4-36). Moses
directed that an omer of manna should be put aside and preserved
as a perpetual memorial of God's goodness. They now turned
inland, and after three encampments came to the rich and fertile
valley of Rephidim, in the Wady Feiran. Here they found no
water, and again murmured against Moses. Directed by God, Moses
procured a miraculous supply of water from the "rock in Horeb,"
one of the hills of the Sinai group (17:1-7); and shortly
afterwards the children of Israel here fought their first battle
with the Amalekites, whom they smote with the edge of the sword.
From the eastern extremity of the Wady Feiran the line of
march now probably led through the Wady esh-Sheikh and the Wady
Solaf, meeting in the Wady er-Rahah, "the enclosed plain in
front of the magnificient cliffs of Ras Sufsafeh." Here they
encamped for more than a year (Num. 1:1; 10:11) before Sinai
The different encampments of the children of Israel, from the
time of their leaving Egypt till they reached the Promised Land,
are mentioned in Ex. 12:37-19; Num. 10-21; 33; Deut. 1, 2, 10.
It is worthy of notice that there are unmistakable evidences
that the Egyptians had a tradition of a great exodus from their
country, which could be none other than the exodus of the
drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
down into Egypt. This immigration took place probably about 350
years before the birth of Moses. Some centuries before Joseph,
Egypt had been conquered by a pastoral Semitic race from Asia,
the Hyksos, who brought into cruel subjection the native
Egyptians, who were an African race. Jacob and his retinue were
accustomed to a shepherd's life, and on their arrival in Egypt
were received with favour by the king, who assigned them the
"best of the land", the land of Goshen, to dwell in. The Hyksos
or "shepherd" king who thus showed favour to Joseph and his
family was in all probability the Pharaoh Apopi (or Apopis).
Thus favoured, the Israelites began to "multiply exceedingly"
(Gen. 47:27), and extended to the west and south. At length the
supremacy of the Hyksos came to an end. The descendants of Jacob
were allowed to retain their possession of Goshen undisturbed,
but after the death of Joseph their position was not so
favourable. The Egyptians began to despise them, and the period
of their "affliction" (Gen. 15:13) commenced. They were sorely
oppressed. They continued, however, to increase in numbers, and
"the land was filled with them" (Ex. 1:7). The native Egyptians
regarded them with suspicion, so that they felt all the hardship
of a struggle for existence.
In process of time "a king [probably Seti I.] arose who knew
not Joseph" (Ex. 1:8). (See PHARAOH ¯T0002923.) The
circumstances of the country were such that this king thought it
necessary to weaken his Israelite subjects by oppressing them,
and by degrees reducing their number. They were accordingly made
public slaves, and were employed in connection with his numerous
buildings, especially in the erection of store-cities, temples,
and palaces. The children of Israel were made to serve with
rigour. Their lives were made bitter with hard bondage, and "all
their service, wherein they made them serve, was with rigour"
(Ex. 1:13, 14). But this cruel oppression had not the result
expected of reducing their number. On the contrary, "the more
the Egyptians afflicted them, the more they multiplied and grew"
The king next tried, through a compact secretly made with the
guild of midwives, to bring about the destruction of all the
Hebrew male children that might be born. But the king's wish was
not rigorously enforced; the male children were spared by the
midwives, so that "the people multiplied" more than ever. Thus
baffled, the king issued a public proclamation calling on the
people to put to death all the Hebrew male children by casting
them into the river (Ex. 1:22). But neither by this edict was
the king's purpose effected.
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the family of
the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
children, Miriam, a girl of perhaps fifteen years of age, and
Aaron, a boy of three years, resided in or near Memphis, the
capital city of that time. In this quiet home a male child was
born (B.C. 1571). His mother concealed him in the house for
three months from the knowledge of the civic authorities. But
when the task of concealment became difficult, Jochebed
contrived to bring her child under the notice of the daughter of
the king by constructing for him an ark of bulrushes, which she
laid among the flags which grew on the edge of the river at the
spot where the princess was wont to come down and bathe. Her
plan was successful. The king's daughter "saw the child; and
behold the child wept." The princess (see PHARAOH'S DAUGHTER
¯T0002924 ) sent Miriam, who was standing by, to fetch a
nurse. She went and brought the mother of the child, to whom the
princess said, "Take this child away, and nurse it for me, and I
will give thee thy wages." Thus Jochebed's child, whom the
princess called "Moses", i.e., "Saved from the water" (Ex.
2:10), was ultimately restored to her.
As soon as the natural time for weaning the child had come, he
was transferred from the humble abode of his father to the royal
palace, where he was brought up as the adopted son of the
princess, his mother probably accompanying him and caring still
for him. He grew up amid all the grandeur and excitement of the
Egyptian court, maintaining, however, probably a constant
fellowship with his mother, which was of the highest importance
as to his religious belief and his interest in his "brethren."
His education would doubtless be carefully attended to, and he
would enjoy all the advantages of training both as to his body
and his mind. He at length became "learned in all the wisdom of
the Egyptians" (Acts 7:22). Egypt had then two chief seats of
learning, or universities, at one of which, probably that of
Heliopolis, his education was completed. Moses, being now about
twenty years of age, spent over twenty more before he came into
prominence in Bible history. These twenty years were probably
spent in military service. There is a tradition recorded by
Josephus that he took a lead in the war which was then waged
between Egypt and Ethiopia, in which he gained renown as a
skilful general, and became "mighty in deeds" (Acts 7:22).
After the termination of the war in Ethiopia, Moses returned
to the Egyptian court, where he might reasonably have expected
to be loaded with honours and enriched with wealth. But "beneath
the smooth current of his life hitherto, a life of alternate
luxury at the court and comparative hardness in the camp and in
the discharge of his military duties, there had lurked from
childhood to youth, and from youth to manhood, a secret
discontent, perhaps a secret ambition. Moses, amid all his
Egyptian surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew." He now resolved to make himself
acquainted with the condition of his countrymen, and "went out
unto his brethren, and looked upon their burdens" (Ex. 2:11).
This tour of inspection revealed to him the cruel oppression and
bondage under which they everywhere groaned, and could not fail
to press on him the serious consideration of his duty regarding
them. The time had arrived for his making common cause with
them, that he might thereby help to break their yoke of bondage.
He made his choice accordingly (Heb. 11:25-27), assured that God
would bless his resolution for the welfare of his people. He now
left the palace of the king and took up his abode, probably in
his father's house, as one of the Hebrew people who had for
forty years been suffering cruel wrong at the hands of the
He could not remain indifferent to the state of things around
him, and going out one day among the people, his indignation was
roused against an Egyptian who was maltreating a Hebrew. He
rashly lifted up his hand and slew the Egyptian, and hid his
body in the sand. Next day he went out again and found two
Hebrews striving together. He speedily found that the deed of
the previous day was known. It reached the ears of Pharaoh (the
"great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
2:15). Moved by fear, Moses fled from Egypt, and betook himself
to the land of Midian, the southern part of the peninsula of
Sinai, probably by much the same route as that by which, forty
years afterwards, he led the Israelites to Sinai. He was
providentially led to find a new home with the family of Reuel,
where he remained for forty years (Acts 7:30), under training
unconsciously for his great life's work.
Suddenly the angel of the Lord appeared to him in the burning
bush (Ex. 3), and commissioned him to go down to Egypt and
"bring forth the children of Israel" out of bondage. He was at
first unwilling to go, but at length he was obedient to the
heavenly vision, and left the land of Midian (4:18-26). On the
way he was met by Aaron (q.v.) and the elders of Israel (27-31).
He and Aaron had a hard task before them; but the Lord was with
them (ch. 7-12), and the ransomed host went forth in triumph.
(See EXODUS ¯T0001283.) After an eventful journey to and fro in
the wilderness, we see them at length encamped in the plains of
Moab, ready to cross over the Jordan into the Promised Land.
There Moses addressed the assembled elders (Deut. 1:1-4;
5:1-26:19; 27:11-30:20), and gives the people his last counsels,
and then rehearses the great song (Deut. 32), clothing in
fitting words the deep emotions of his heart at such a time, and
in review of such a marvellous history as that in which he had
acted so conspicious a part. Then, after blessing the tribes
(33), he ascends to "the mountain of Nebo (q.v.), to the top of
Pisgah, that is over against Jericho" (34:1), and from thence he
surveys the land. "Jehovah shewed him all the land of Gilead,
unto Dan, and all Naphtali, and the land of Ephraim, and
Manasseh, and all the land of Judah, unto the utmost sea, and
the south, and the plain of the valley of Jericho, the city of
palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
inheritance of the tribes of whom he had been so long the
leader; and there he died, being one hundred and twenty years
old, according to the word of the Lord, and was buried by the
Lord "in a valley in the land of Moab, over against Beth-peor"
(34:6). The people mourned for him during thirty days.
Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
was distinguished for his meekness and patience and firmness,
and "he endured as seeing him who is invisible." "There arose
not a prophet since in Israel like unto Moses, whom the Lord
knew face to face, in all the signs and the wonders, which the
Lord sent him to do in the land of Egypt to Pharaoh, and to all
his servants, and to all his land, and in all that mighty hand,
and in all the great terror which Moses shewed in the sight of
all Israel" (Deut. 34:10-12).
The name of Moses occurs frequently in the Psalms and Prophets
as the chief of the prophets.
In the New Testament he is referred to as the representative
of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
Heb. 3:5, 6). Moses is the only character in the Old Testament
to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18,
19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
forth in various particulars.
In Jude 1:9 mention is made of a contention between Michael
and the devil about the body of Moses. This dispute is supposed
to have had reference to the concealment of the body of Moses so
as to prevent idolatry.
from the Hebrew _gamal_, "to repay" or "requite," as the camel
does the care of its master. There are two distinct species of
camels, having, however, the common characteristics of being
"ruminants without horns, without muzzle, with nostrils forming
oblique slits, the upper lip divided and separately movable and
extensile, the soles of the feet horny, with two toes covered by
claws, the limbs long, the abdomen drawn up, while the neck,
long and slender, is bent up and down, the reverse of that of a
horse, which is arched."
(1.) The Bactrian camel is distinguished by two humps. It is a
native of the high table-lands of Central Asia.
(2.) The Arabian camel or dromedary, from the Greek _dromos_,
"a runner" (Isa. 60:6; Jer. 2:23), has but one hump, and is a
native of Western Asia or Africa.
The camel was early used both for riding and as a beast of
burden (Gen. 24:64; 37:25), and in war (1 Sam. 30:17; Isa.
21:7). Mention is made of the camel among the cattle given by
Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be eaten,
as it was ranked among unclean animals (Lev. 11:4; Deut. 14:7).
Abraham's servant rode on a camel when he went to fetch a wife
for Isaac (Gen. 24:10, 11). Jacob had camels as a portion of his
wealth (30:43), as Abraham also had (24:35). He sent a present
of thirty milch camels to his brother Esau (32:15). It appears
to have been little in use among the Jews after the conquest. It
is, however, mentioned in the history of David (1 Chr. 27:30),
and after the Exile (Ezra 2:67; Neh. 7:69). Camels were much in
use among other nations in the East. The queen of Sheba came
with a caravan of camels when she came to see the wisdom of
Solomon (1 Kings 10:2; 2 Chr. 9:1). Benhadad of Damascus also
sent a present to Elisha, "forty camels' burden" (2 Kings 8:9).
To show the difficulty in the way of a rich man's entering
into the kingdom, our Lord uses the proverbial expression that
it was easier for a camel to go through the eye of a needle
To strain at (rather, out) a gnat and swallow a camel was also
a proverbial expression (Matt. 23:24), used with reference to
those who were careful to avoid small faults, and yet did not
hesitate to commit the greatest sins. The Jews carefully
filtered their wine before drinking it, for fear of swallowing
along with it some insect forbidden in the law as unclean, and
yet they omitted openly the "weightier matters" of the law.
The raiment worn by John the Baptist was made of camel's hair
(Matt. 3:4; Mark 1:6), by which he was distinguished from those
who resided in royal palaces and wore soft raiment. This was
also the case with Elijah (2 Kings 1:8), who is called "a hairy
man," from his wearing such raiment. "This is one of the most
admirable materials for clothing; it keeps out the heat, cold,
and rain." The "sackcloth" so often alluded to (2 Kings 1:8;
Isa. 15:3; Zech. 13:4, etc.) was probably made of camel's hair.
(Gr. diaspora, "scattered," James 1:1; 1 Pet. 1:1) of the Jews.
At various times, and from the operation of divers causes, the
Jews were separated and scattered into foreign countries "to the
outmost parts of heaven" (Deut. 30:4).
(1.) Many were dispersed over Assyria, Media, Babylonia, and
Persia, descendants of those who had been transported thither by
the Exile. The ten tribes, after existing as a separate kingdom
for two hundred and fifty-five years, were carried captive (B.C.
721) by Shalmaneser (or Sargon), king of Assyria. They never
returned to their own land as a distinct people, although many
individuals from among these tribes, there can be no doubt,
joined with the bands that returned from Babylon on the
proclamation of Cyrus.
(2.) Many Jews migrated to Egypt and took up their abode
there. This migration began in the days of Solomon (2 Kings
18:21, 24; Isa. 30:7). Alexander the Great placed a large number
of Jews in Alexandria, which he had founded, and conferred on
them equal rights with the Egyptians. Ptolemy Philadelphus, it
is said, caused the Jewish Scriptures to be translated into
Greek (the work began B.C. 284), for the use of the Alexandrian
Jews. The Jews in Egypt continued for many ages to exercise a
powerful influence on the public interests of that country. From
Egypt they spread along the coast of Africa to Cyrene (Acts
2:10) and to Ethiopia (8:27).
(3.) After the time of Seleucus Nicator (B.C. 280), one of the
captains of Alexander the Great, large numbers of Jews migrated
into Syria, where they enjoyed equal rights with the
Macedonians. From Syria they found their way into Asia Minor.
Antiochus the Great, king of Syria and Asia, removed 3,000
families of Jews from Mesopotamia and Babylonia, and planted
them in Phrygia and Lydia.
(4.) From Asia Minor many Jews moved into Greece and
Macedonia, chiefly for purposes of commerce. In the apostles'
time they were found in considerable numbers in all the
From the time of Pompey the Great (B.C. 63) numbers of Jews
from Israel and Greece went to Rome, where they had a
separate quarter of the city assigned to them. Here they enjoyed
Thus were the Jews everywhere scattered abroad. This, in the
overruling providence of God, ultimately contributed in a great
degree toward opening the way for the spread of the gospel into
Dispersion, from the plain of Shinar. This was occasioned by
the confusion of tongues at Babel (Gen. 11:9). They were
scattered abroad "every one after his tongue, after their
families, in their nations" (Gen. 10:5, 20,31).
The tenth chapter of Genesis gives us an account of the
principal nations of the earth in their migrations from the
plain of Shinar, which was their common residence after the
Flood. In general, it may be said that the descendants of
Japheth were scattered over the north, those of Shem over the
central regions, and those of Ham over the extreme south. The
following table shows how the different families were dispersed:
| - Japheth
| - Gomer
| Cimmerians, Armenians
| - Magog
| Caucasians, Scythians
| - Madal
| Medes and Persian tribes
| - Javan
| - Elishah
| - Tarshish
| Etruscans, Romans
| - Chittim
| Cyprians, Macedonians
| - Dodanim
| - Tubal
| Tibareni, Tartars
| - Mechech
| Moschi, Muscovites
| - Tiras
| - Shem
| - Elam
| Persian tribes
| - Asshur
| - Arphaxad
| - Abraham
| - Isaac
| - Jacob
| - Esau
| - Ishmael
| Mingled with Arab tribes
| - Lud
| - Aram
| - Ham
| - Cush
| - Mizrain
| - Phut
| Lybians, Mauritanians
| - Canaan
| Canaanites, Phoenicians
(1.) Definitions. The phrase "heaven and earth" is used to
indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24).
According to the Jewish notion there were three heavens,
(a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3,
23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
(c) "The heaven of heavens," or "the third heaven" (Deut.
10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2).
(2.) Meaning of words in the original,
(a) The usual Hebrew word for "heavens" is _shamayim_, a
plural form meaning "heights," "elevations" (Gen. 1:1; 2:1).
(b) The Hebrew word _marom_ is also used (Ps. 68:18; 93:4;
102:19, etc.) as equivalent to _shamayim_, "high places,"
(c) Heb. galgal, literally a "wheel," is rendered "heaven" in
Ps. 77:18 (R.V., "whirlwind").
(d) Heb. shahak, rendered "sky" (Deut. 33:26; Job 37:18; Ps.
18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg.
"heavens"), means probably the firmament.
(e) Heb. rakia is closely connected with (d), and is rendered
"firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6;
Deut. 33:26, etc.), regarded as a solid expanse.
(3.) Metaphorical meaning of term. Isa. 14:13, 14; "doors of
heaven" (Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened"
(Ezek. 1:1). (See 1 Chr. 21:16.)
(4.) Spiritual meaning. The place of the everlasting
blessedness of the righteous; the abode of departed spirits.
(a) Christ calls it his "Father's house" (John 14:2).
(b) It is called "paradise" (Luke 23:43; 2 Cor. 12:4; Rev.
(c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev.
(d) The "kingdom of heaven" (Matt. 25:1; James 2:5).
(e) The "eternal kingdom" (2 Pet. 1:11).
(f) The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15).
(g) The "better country" (Heb. 11:14, 16).
(h) The blessed are said to "sit down with Abraham, Isaac, and
Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matt. 8:11);
to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb.
In heaven the blessedness of the righteous consists in the
possession of "life everlasting," "an eternal weight of glory"
(2 Cor. 4:17), an exemption from all sufferings for ever, a
deliverance from all evils (2 Cor. 5:1, 2) and from the society
of the wicked (2 Tim. 4:18), bliss without termination, the
"fulness of joy" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet.
1:4; 5:10; 1 John 3:2). The believer's heaven is not only a
state of everlasting blessedness, but also a "place", a place
"prepared" for them (John 14:2).
(1.) Heb. aven, "nothingness;" "vanity" (Isa. 66:3; 41:29; Deut.
32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).
(2.) 'Elil, "a thing of naught" (Ps. 97:7; Isa. 19:3); a word
of contempt, used of the gods of Noph (Ezek. 30:13).
(3.) 'Emah, "terror," in allusion to the hideous form of idols
(4.) Miphletzeth, "a fright;" "horror" (1 Kings 15:13; 2 Chr.
(5.) Bosheth, "shame;" "shameful thing" (Jer. 11:13; Hos.
9:10); as characterizing the obscenity of the worship of Baal.
(6.) Gillulim, also a word of contempt, "dung;" "refuse"
(Ezek. 16:36; 20:8; Deut. 29:17, marg.).
(7.) Shikkuts, "filth;" "impurity" (Ezek. 37:23; Nah. 3:6).
(8.) Semel, "likeness;" "a carved image" (Deut. 4:16).
(9.) Tselem, "a shadow" (Dan. 3:1; 1 Sam. 6:5), as
distinguished from the "likeness," or the exact counterpart.
(10.) Temunah, "similitude" (Deut. 4:12-19). Here Moses
forbids the several forms of Gentile idolatry.
(11.) 'Atsab, "a figure;" from the root "to fashion," "to
labour;" denoting that idols are the result of man's labour
(Isa. 48:5; Ps. 139:24, "wicked way;" literally, as some
translate, "way of an idol").
(12.) Tsir, "a form;" "shape" (Isa. 45:16).
(13.) Matztzebah, a "statue" set up (Jer. 43:13); a memorial
stone like that erected by Jacob (Gen. 28:18; 31:45; 35:14, 20),
by Joshua (4:9), and by Samuel (1 Sam. 7:12). It is the name
given to the statues of Baal (2 Kings 3:2; 10:27).
(14.) Hammanim, "sun-images." Hamman is a synonym of Baal, the
sun-god of the Phoenicians (2 Chr. 34:4, 7; 14:3, 5; Isa. 17:8).
(15.) Maskith, "device" (Lev. 26:1; Num. 33:52). In Lev. 26:1,
the words "image of stone" (A.V.) denote "a stone or cippus with
the image of an idol, as Baal, Astarte, etc." In Ezek. 8:12,
"chambers of imagery" (maskith), are "chambers of which the
walls are painted with the figures of idols;" comp. ver. 10, 11.
(16.) Pesel, "a graven" or "carved image" (Isa. 44:10-20). It
denotes also a figure cast in metal (Deut. 7:25; 27:15; Isa.
(17.) Massekah, "a molten image" (Deut. 9:12; Judg. 17:3, 4).
(18.) Teraphim, pl., "images," family gods (penates)
worshipped by Abram's kindred (Josh. 24:14). Put by Michal in
David's bed (Judg. 17:5; 18:14, 17, 18, 20; 1 Sam. 19:13).
"Nothing can be more instructive and significant than this
multiplicity and variety of words designating the instruments
and inventions of idolatry."
Judah, Tribe of
Judah and his three surviving sons went down with Jacob into
Egypt (Gen. 46:12; Ex. 1:2). At the time of the Exodus, when we
meet with the family of Judah again, they have increased to the
number of 74,000 males (Num. 1:26, 27). Its number increased in
the wilderness (26:22). Caleb, the son of Jephunneh, represented
the tribe as one of the spies (13:6; 34:19). This tribe marched
at the van on the east of the tabernacle (Num. 2:3-9; 10:14),
its standard, as is supposed, being a lion's whelp. Under Caleb,
during the wars of conquest, they conquered that portion of the
country which was afterwards assigned to them as their
inheritance. This was the only case in which any tribe had its
inheritance thus determined (Josh. 14:6-15; 15:13-19).
The inheritance of the tribe of Judah was at first fully
one-third of the whole country west of Jordan, in all about
2,300 square miles (Josh. 15). But there was a second
distribution, when Simeon received an allotment, about 1,000
square miles, out of the portion of Judah (Josh. 19:9). That
which remained to Judah was still very large in proportion to
the inheritance of the other tribes. The boundaries of the
territory are described in Josh. 15:20-63.
This territory given to Judah was divided into four sections.
(1.) The south (Heb. negeb), the undulating pasture-ground
between the hills and the desert to the south (Josh. 15:21.)
This extent of pasture-land became famous as the favourite
camping-ground of the old patriarchs. (2.) The "valley" (15:33)
or lowland (Heb. shephelah), a broad strip lying between the
central highlands and the Mediterranean. This tract was the
garden as well as the granary of the tribe. (3.) The
"hill-country," or the mountains of Judah, an elevated plateau
stretching from below Hebron northward to Jerusalem. "The towns
and villages were generally perched on the tops of hills or on
rocky slopes. The resources of the soil were great. The country
was rich in corn, wine, oil, and fruit; and the daring shepherds
were able to lead their flocks far out over the neighbouring
plains and through the mountains." The number of towns in this
district was thirty-eight (Josh. 15:48-60). (4.) The
"wilderness," the sunken district next the Dead Sea (Josh.
15:61), "averaging 10 miles in breadth, a wild, barren,
uninhabitable region, fit only to afford scanty pasturage for
sheep and goats, and a secure home for leopards, bears, wild
goats, and outlaws" (1 Sam. 17:34; 22:1; Mark 1:13). It was
divided into the "wilderness of En-gedi" (1 Sam. 24:1), the
"wilderness of Judah" (Judg. 1:16; Matt. 3:1), between the
Hebron mountain range and the Dead Sea, the "wilderness of Maon"
(1 Sam. 23:24). It contained only six cities.
Nine of the cities of Judah were assigned to the priests
or prediction, was one of the functions of the prophet. It has
been defined as a "miracle of knowledge, a declaration or
description or representation of something future, beyond the
power of human sagacity to foresee, discern, or conjecture."
(See PROPHET ¯T0003006.)
The great prediction which runs like a golden thread through
the whole contents of the Old Testament is that regarding the
coming and work of the Messiah; and the great use of prophecy
was to perpetuate faith in his coming, and to prepare the world
for that event. But there are many subordinate and intermediate
prophecies also which hold an important place in the great chain
of events which illustrate the sovereignty and all-wise
overruling providence of God.
Then there are many prophecies regarding the Jewish nation,
its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.),
and his posterity, Isaac and Jacob and their descendants (12:7;
13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been
fulfilled. The twenty-eighth chapter of Deuteronomy contains a
series of predictions which are even now in the present day
being fulfilled. In the writings of the prophets Isaiah
(2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8),
Daniel (8; 9:26, 27), Hosea (9:17), there are also many
prophecies regarding the events which were to befall that
There is in like manner a large number of prophecies relating
to those nations with which the Jews came into contact, as Tyre
(Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13),
Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19),
Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36,
39, 57), the land of the Philistines (Jer. 47:4-7; Ezek.
25:15-17; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four
great monarchies (Dan. 2:39, 40; 7:17-24; 8:9).
But the great body of Old Testament prophecy relates directly
to the advent of the Messiah, beginning with Gen. 3:15, the
first great promise, and extending in ever-increasing fulness
and clearness all through to the very close of the canon. The
Messianic prophecies are too numerous to be quoted. "To him gave
all the prophets witness." (Comp. Micah 5:2; Hag. 2:6-9; Isa.
7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.)
Many predictions also were delivered by Jesus and his
apostles. Those of Christ were very numerous. (Comp. Matt.
10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46,
64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17,