Rivers of Damascus
the Abana and Pharpar (2 Kings 5:12).
hiding-place, a place to the north of Damascus, to which Abraham
pursued Chedorlaomer and his confederates (Gen. 14:15).
tetrarch of Abilene (Luke 3:1), on the eastern slope of
Anti-Lebanon, near the city of Damascus.
stony (Heb. marg. "Amanah," perennial), the chief river of
Damascus (2 Kings 5:12). Its modern name is Barada, the
Chrysorrhoas, or "golden stream," of the Greeks. It rises in a
cleft of the Anti-Lebanon range, about 23 miles north-west of
Damascus, and after flowing southward for a little way parts
into three smaller streams, the central one flowing through
Damascus, and the other two on each side of the city, diffusing
beauty and fertility where otherwise there would be barrenness.
Heb. demeshek, "damask," silk cloth manufactured at Damascus,
Amos 3:12. A.V., "in the corner of a bed, and in Damascus in a
couch;" R.V., "in the corner of a couch, and on the silken
cushions of a bed" (marg., "in Damascus on a bed").
Heb. meshi, (Ezek. 16:10, 13, rendered "silk"). In Gen. 41:42
(marg. A.V.), Prov. 31:22 (R.V., "fine linen"), the word "silk"
ought to be "fine linen."
Silk was common in New Testament times (Rev. 18:12).
a cave, a place in the northern boundary of Israel (Josh.
13:4). This may be the cave of Jezzin in Lebanon, 10 miles east
of Sidon, on the Damascus road; or probably, as others think,
Mogheirizeh, north-east of Sidon.
swift, one of the rivers of Damascus (2 Kings 5:12). It has been
identified with the 'Awaj, "a small lively river." The whole of
the district watered by the 'Awaj is called the Wady el-'Ajam,
i.e., "the valley of the Persians", so called for some unknown
reason. This river empties itself into the lake or marsh Bahret
Hijaneh, on the east of Damascus. One of its branches bears the
modern name of Wady Barbar, which is probably a corruption of
firm; a prince, a king of Syria, who joined Pekah (q.v.) in an
invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa.
7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus,
and this caused Rezin to withdraw for the purpose of defending
his own kingdom. Damascus was taken, and Rezin was slain in
battle by the Assyrian king, and his people carried into
captivity, B.C. 732 (2 Kings 16:9).
a plain, a district lying on the east slope of the Anti-Lebanon
range; so called from its chief town, Abila (Luke 3:1), which
stood in the Suk Wady Barada, between Heliopolis (Baalbec) and
Damascus, 38 miles from the former and 18 from the latter.
Lysanias was governor or tetrarch of this province.
perennial. (1.) The Hebrew margin of 2 Kings 5:12 gives this as
another reading of Abana (q.v.), a stream near Damascus.
(2.) A mountain (Cant. 4:8), probably the southern summit of
Anti-Libanus, at the base of which are the sources of the Abana.
Ashteroth of the two horns, the abode of the Rephaim (Gen.
14:5). It may be identified with Ashtaroth preceding; called
"Karnaim", i.e., the "two-horned" (the crescent moon). The
Samaritan version renders the word by "Sunamein," the present
es-Sunamein, 28 miles south of Damascus.
a district in the north-east of Israel, forming, along with
the adjacent territory of Trachonitis, the tetrarchy of Philip
(Luke 3:1). The present Jedur comprehends the chief part of
Ituraea. It is bounded on the east by Trachonitis, on the south
by Gaulanitis, on the west by Hermon, and on the north by the
plain of Damascus.
(Ezek. 27:17; marg. R.V., "perhaps a kind of confection") the
Jews explain as the name of a kind of sweet pastry. Others take
it as the name of some place, identifying it with Pingi, on the
road between Damascus and Baalbec. "Pannaga" is the Sanscrit
name of an aromatic plant (comp. Gen. 43:11).
the father-in-law of Herod Antipas, and king of Arabia Petraea.
His daughter returned to him on the occasion of her husband's
entering into an adulterous alliance with Herodias, the wife of
Herod-Philip, his half-brother (Luke 3:19, 20; Mark 6:17; Matt.
14:3). This led to a war between Aretas and Herod Antipas.
Herod's army was wholly destroyed (A.D. 36). Aretas, taking
advantage of the complications of the times on account of the
death of the Emperor Tiberius (A.D. 37), took possession of
Damascus (2 Cor. 11:32; comp. Acts 9:25). At this time Paul
returned to Damascus from Arabia.
activity, the most ancient of Oriental cities; the capital of
Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of
Jerusalem. Its modern name is Esh-Sham; i.e., "the East."
The situation of this city is said to be the most beautiful of
all Western Asia. It is mentioned among the conquests of the
Egyptian king Thothmes III. (B.C. 1500), and in the Amarna
tablets (B.C. 1400).
It is first mentioned in Scripture in connection with
Abraham's victory over the confederate kings under Chedorlaomer
(Gen. 14:15). It was the native place of Abraham's steward
(15:2). It is not again noticed till the time of David, when
"the Syrians of Damascus came to succour Hadadezer" (q.v.), 2
Sam. 8:5; 1 Chr. 18:5. In the reign of Solomon, Rezon became
leader of a band who revolted from Hadadezer (1 Kings 11:23),
and betaking themselves to Damascus, settled there and made
their leader king. There was a long war, with varying success,
between the Israelites and Syrians, who at a later period became
allies of Israel against Judah (2 Kings 15:37).
The Syrians were at length subdued by the Assyrians, the city
of Damascus was taken and destroyed, and the inhabitants carried
captive into Assyria (2 Kings 16:7-9; comp. Isa. 7:8). In this,
prophecy was fulfilled (Isa. 17:1; Amos 1:4; Jer. 49:24). The
kingdom of Syria remained a province of Assyria till the capture
of Nineveh by the Medes (B.C. 625), when it fell under the
conquerors. After passing through various vicissitudes, Syria
was invaded by the Romans (B.C. 64), and Damascus became the
seat of the government of the province. In A.D. 37 Aretas, the
king of Arabia, became master of Damascus, having driven back
This city is memorable as the scene of Saul's conversion (Acts
9:1-25). The street called "Straight," in which Judas lived, in
whose house Saul was found by Ananias, is known by the name
Sultany, or "Queen's Street." It is the principal street of the
city. Paul visited Damascus again on his return from Arabia
(Gal. 1:16, 17). Christianity was planted here as a centre (Acts
9:20), from which it spread to the surrounding regions.
In A.D. 634 Damascus was conquered by the growing Mohammedan
power. In A.D. 1516 it fell under the dominion of the Turks, its
present rulers. It is now the largest city in Asiatic Turkey.
Christianity has again found a firm footing within its walls.
The street called "Straight" at Damascus (Acts 9:11) is "a long
broad street, running from east to west, about a mile in length,
and forming the principal thoroughfare in the city." In Oriental
towns streets are usually narrow and irregular and filthy (Ps.
18:42; Isa. 10:6). "It is remarkable," says Porter, "that all
the important cities of Israel and Syria Samaria, Caesarea,
Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets'
running through the centre of the city, and lined with stately
rows of columns. The most perfect now remaining are those of
Palmyra and Gerasa, where long ranges of the columns still
stand.", Through Samaria, etc.
water, the river (Ezra 8:21) by the banks of which the Jewish
exiles assembled under Ezra when about to return to Jerusalem
from Babylon. In all probability this was one of the streams of
Mesopotamia which flowed into the Euphrates somewhere in the
north-west of Babylonia. It has, however, been supposed to be
the name of a place (Ezra 8:15) now called Hit, on the
Euphrates, east of Damascus.
(Isa. 10:9; 36:19; 37:13), also Arphad, support, a Syrian city
near Hamath, along with which it is invariably mentioned (2
Kings 19:13; 18:34; Isa. 10:9), and Damascus (Jer. 49:23). After
a siege of three years it fell (B.C. 742) before the Assyrian
king Tiglath-pileser II. Now Tell Erfud.
the name of a country (Zech. 9:1) which cannot be identified.
Rawlinson would identify it with Edessa. He mentions that in the
Assyrian inscriptions it is recorded that "Shalmanezer III. made
two expeditions, the first against Damascus B.C. 773, and the
second against Hadrach B.C. 772; and again that Asshurdanin-il
II. made expeditions against Hadrach in B.C. 765 and 755."
village of fountains, a place on the north-east frontier of
Israel (Num. 34:9, 10). Some have identified it with Ayan
ed-Dara in the heart of the central chain of Anti-Libanus. More
probably, however, it has been identified with Kuryetein, about
60 miles east-north-east of Damascus. (Comp. Ezek. 47:17; 48:1.)
a wall or fortress, a place to which Tiglath-pileser carried the
Syrians captive after he had taken the city of Damascus (2 Kings
16:9; Amos 1:5; 9:7). Isaiah (22:6), who also was contemporary
with these events, mentions it along with Elam. Some have
supposed that Kir is a variant of Cush (Susiana), on the south
plunder speedeth; spoil hasteth, (Isa. 8:1-3; comp. Zeph. 1:14),
a name Isaiah was commanded first to write in large characters
on a tablet, and afterwards to give as a symbolical name to a
son that was to be born to him (Isa. 8:1, 3), as denoting the
sudden attack on Damascus and Syria by the Assyrian army.
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.
prince, son of Eliadah. Abandoning the service of Hadadezer, the
king of Zobah, on the occasion of his being defeated by David,
he became the "captain over a band" of marauders, and took
Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam.
8:3-8). For centuries after this the Syrians were the foes of
Israel. He "became an adversary to Israel all the days of
south; desert, one of the sons of Ishmael, and father of a tribe
so called (Gen. 25:15; 1 Chr. 1:30; Job 6:19; Isa. 21:14; Jer.
25:23) which settled at a place to which he gave his name, some
250 miles south-east of Edom, on the route between Damascus and
Mecca, in the northern part of the Arabian peninsula, toward the
Syrian desert; the modern Teyma'.
the son of Shem (Gen. 10:22); according to Gen. 22:21, a
grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is
the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a
country denotes that elevated region extending from the
northeast of Israel to the Euphrates. It corresponded
generally with the Syria and Mesopotamia of the Greeks and
Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word "Syrian"
is properly "Aramean" (R.V., marg.). Damascus became at length
the capital of the several smaller kingdoms comprehended under
the designation "Aram" or "Syria."
called by the Greeks Heliopolis i.e., "the city of the sun",
because of its famous Temple of the Sun, has by some been
supposed to be Solomon's "house of the forest of Lebanon" (1
Kings 7:2; 10:17; 2 Chr. 9:16); by others it is identified with
Baal-gad (q.v.). It was a city of Coele-Syria, on the lowest
declivity of Anti-Libanus, about 42 miles north-west of
Damascus. It was one of the most splendid of Syrian cities,
existing from a remote antiquity. After sustaining several
sieges under the Moslems and others, it was finally destroyed by
an earthquake in 1759. Its ruins are of great extent.
the standing title of the Syrian kings, meaning "the son of
Hadad." (See HADADEZER ¯T0001569.)
(1.) The king of Syria whom Asa, king of Judah, employed to
invade Israel (1 Kings 15:18).
(2.) Son of the preceding, also king of Syria. He was long
engaged in war against Israel. He was murdered probably by
Hazael, by whom he was succeeded (2 Kings 8:7-15), after a reign
of some thirty years.
(3.) King of Damascus, and successor of his father Hazael on
the throne of Syria (2 Kings 13:3, 4). His misfortunes in war
are noticed by Amos (1:4).
Many varieties of the rose proper are indigenous to Syria. The
famed rose of Damascus is white, but there are also red and
yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word
_habatstseleth_ (found only in these passages), rendered "rose"
(R.V. marg., "autumn crocus"), is supposed by some to mean the
oleander, by others the sweet-scented narcissus (a native of
Israel), the tulip, or the daisy; but nothing definite can be
affirmed regarding it.
The "rose of Sharon" is probably the cistus or rock-rose,
several species of which abound in Israel. "Mount Carmel
especially abounds in the cistus, which in April covers some of
the barer parts of the mountain with a glow not inferior to that
of the Scottish heather." (See MYRRH ¯T0002632 .)
Common in Israel in winter (Ps. 147:16). The snow on the tops
of the Lebanon range is almost always within view throughout the
whole year. The word is frequently used figuratively by the
sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is
mentioned only once in the historical books (2 Sam. 23:20). It
was "carried to Tyre, Sidon, and Damascus as a luxury, and
labourers sweltering in the hot harvest-fields used it for the
purpose of cooling the water which they drank (Prov. 25:13; Jer.
18:14). No doubt Herod Antipas, at his feasts in Tiberias,
enjoyed also from this very source the modern luxury of
the lord is my light. (1.) A high priest in the time of Ahaz (2
Kings 16:10-16), at whose bidding he constructed an idolatrous
altar like one the king had seen at Damascus, to be set up
instead of the brazen altar.
(2.) One of the priests who stood at the right hand of Ezra's
pulpit when he read and expounded the law (Neh. 8:4).
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim,
king of Judah (Jer. 26:20-23). He fled into Egypt from the
cruelty of the king, but having been brought back he was
beheaded and his body "cast into the graves of the common
properly only an opening in a house for the admission of light
and air, covered with lattice-work, which might be opened or
closed (2 Kings 1:2; Acts 20:9). The spies in Jericho and Paul
at Damascus were let down from the windows of houses abutting on
the town wall (Josh. 2:15; 2 Cor. 11:33). The clouds are
metaphorically called the "windows of heaven" (Gen. 7:11; Mal.
3:10). The word thus rendered in Isa. 54:12 ought rather to be
rendered "battlements" (LXX., "bulwarks;" R.V., "pinnacles"), or
as Gesenius renders it, "notched battlements, i.e., suns or rays
of the sun"= having a radiated appearance like the sun.
one of the first material used for making woven cloth (Lev.
13:47, 48, 52, 59; 19:19). The first-fruit of wool was to be
offered to the priests (Deut. 18:4). The law prohibiting the
wearing of a garment "of divers sorts, as of woollen and linen
together" (Deut. 22:11) may, like some other laws of a similar
character, have been intended to express symbolically the
separateness and simplicity of God's covenant people. The wool
of Damascus, famous for its whiteness, was of great repute in
the Tyrian market (Ezek. 27:18).
(Judg. 1:31); Aphek (Josh. 13:4; 19:30), stronghold. (1.) A city
of the tribe of Asher. It was the scene of the licentious
worship of the Syrian Aphrodite. The ruins of the temple,
"magnificent ruins" in a "spot of strange wildness and beauty",
are still seen at Afka, on the north-west slopes of Lebanon,
near the source of the river Adonis (now Nahr Ibrahim), 12 miles
east of Gebal.
(2.) A city of the tribe of Issachar, near to Jezreel (1 Sam.
4:1; 29:1; comp. 28:4).
(3.) A town on the road from Damascus to Israel, in the
level plain east of Jordan, near which Benhadad was defeated by
the Israelites (1 Kings 20:26, 30; 2 Kings 13:17). It has been
identified with the modern Fik, 6 miles east of the Sea of
Galilee, opposite Tiberias.
house of security or rest, a city which belonged to Manasseh (1
Chr. 7:29), on the west of Jordan. The bodies of Saul and his
sons were fastened to its walls. In Solomon's time it gave its
name to a district (1 Kings 4:12). The name is found in an
abridged form, Bethshan, in 1 Sam. 31:10, 12 and 2 Sam. 21:12.
It is on the road from Jerusalem to Damascus, about 5 miles from
the Jordan, and 14 from the south end of the Lake of Gennesaret.
After the Captivity it was called Scythopolis, i.e., "the city
of the Scythians," who about B.C. 640 came down from the steppes
of Southern Russia and settled in different places in Syria. It
is now called Beisan.
ten cities=deka, ten, and polis, a city, a district on the east
and south-east of the Sea of Galilee containing "ten cities,"
which were chiefly inhabited by Greeks. It included a portion of
Bashan and Gilead, and is mentioned three times in the New
Testament (Matt. 4:25; Mark 5:20; 7:31). These cities were
Scythopolis, i.e., "city of the Scythians", (ancient Bethshean,
the only one of the ten cities on the west of Jordan), Hippos,
Gadara, Pella (to which the Christians fled just before the
destruction of Jerusalem), Philadelphia (ancient Rabbath-ammon),
Gerasa, Dion, Canatha, Raphana, and Damascus. When the Romans
conquered Syria (B.C. 65) they rebuilt, and endowed with certain
privileges, these "ten cities," and the province connected with
them they called "Decapolis."
=Se'lah, rock, the capital of Edom, situated in the great valley
extending from the Dead Sea to the Red Sea (2 Kings 14:7). It
was near Mount Hor, close by the desert of Zin. It is called
"the rock" (Judg. 1:36). When Amaziah took it he called it
Joktheel (q.v.) It is mentioned by the prophets (Isa. 16:1;
Obad. 1:3) as doomed to destruction.
It appears in later history and in the Vulgate Version under
the name of Petra. "The caravans from all ages, from the
interior of Arabia and from the Gulf of Persia, from Hadramaut
on the ocean, and even from Sabea or Yemen, appear to have
pointed to Petra as a common centre; and from Petra the tide
seems again to have branched out in every direction, to Egypt,
Israel, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem,
and Damascus, and by other routes, terminating at the
Mediterranean." (See EDOM ¯T0001129 .)
palm, a city built by Solomon "in the wilderness" (2 Chr. 8:4).
In 1 Kings 9:18, where the word occurs in the Authorized
Version, the Hebrew text and the Revised Version read "Tamar,"
which is properly a city on the southern border of Israel and
toward the wilderness (comp. Ezek. 47:19; 48:28). In 2 Chr. 8:14
Tadmor is mentioned in connection with Hamath-zobah. It is
called Palmyra by the Greeks and Romans. It stood in the great
Syrian wilderness, 176 miles from Damascus and 130 from the
Mediterranean and was the centre of a vast commercial traffic
with Western Asia. It was also an important military station.
(See SOLOMON ¯T0003473.) "Remains of ancient temples and
palaces, surrounded by splendid colonnades of white marble, many
of which are yet standing, and thousands of prostrate pillars,
scattered over a large extent of space, attest the ancient
magnificence of this city of palms, surpassing that of the
renowned cities of Greece and Rome."
of the Hebrews were generally excavated in the solid rock, or
were natural caves. Mention is made of such tombs in Judg. 8:32;
2 Sam. 2:32; 2 Kings 9:28; 23:30. They were sometimes made in
gardens (2 Kings 21:26; 23:16; Matt. 27:60). They are found in
great numbers in and around Jerusalem and all over the land.
They were sometimes whitewashed (Matt. 23:27, 29). The body of
Jesus was laid in Joseph's new rock-hewn tomb, in a garden near
to Calvary. All evidence is in favour of the opinion that this
tomb was somewhere near the Damascus gate, and outside the city,
and cannot be identified with the so-called "holy sepulchre."
The mouth of such rocky tombs was usually closed by a large
stone (Heb. golal), which could only be removed by the united
efforts of several men (Matt. 28:2; comp. John 11:39). (See
Hadad is help; called also Hadarezer, Adod is his help, the king
of Zobah. Hanun, the king of the Ammonites, hired among others
the army of Hadadezer to assist him in his war against David.
Joab, who was sent against this confederate host, found them in
double battle array, the Ammonities toward their capital of
Rabbah, and the Syrian mercenaries near Medeba. In the battle
which was fought the Syrians were scattered, and the Ammonites
in alarm fled into their capital. After this Hadadezer went
north "to recover his border" (2 Sam. 8:3, A.V.); but rather, as
the Revised Version renders, "to recover his dominion", i.e., to
recruit his forces. Then followed another battle with the Syrian
army thus recruited, which resulted in its being totally routed
at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army,
died on the field of battle. The Syrians of Damascus, who had
come to help Hadadezer, were also routed, and Damascus was made
tributary to David. All the spoils taken in this war, "shields
of gold" and "very much brass," from which afterwards the
"brasen sea, and the pillars, and the vessels of brass" for the
temple were made (1 Chr. 18:8), were brought to Jerusalem and
dedicated to Jehovah. Thus the power of the Ammonites and the
Syrians was finally broken, and David's empire extended to the
Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).
or Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.). He
appears in the Assyrian records as gaining, in the fifth year of
his reign (about B.C. 741), a victory over Azariah (= Uzziah in
2 Chr.26:1), king of Judah, whose achievements are described in
2 Chr. 26:6-15. He is first mentioned in Scripture, however, as
gaining a victory over Pekah, king of Israel, and Rezin of
Damascus, who were confederates. He put Rezin to death, and
punished Pekah by taking a considerable portion of his kingdom,
and carrying off (B.C. 734) a vast number of its inhabitants
into captivity (2 Kings 15:29; 16:5-9; 1 Chr. 5:6, 26), the
Reubenites, the Gadites, and half the tribe of Manasseh whom he
settled in Gozan. In the Assyrian annals it is further related
that, before he returned from Syria, he held a court at
Damascus, and received submission and tribute from the
neighbouring kings, among whom were Pekah of Samaria and
"Yahu-khazi [i.e., Ahaz], king of Judah" (comp. 2 Kings
He was the founder of what is called "the second Assyrian
empire," an empire meant to embrace the whole world, the centre
of which should be Nineveh. He died B.C. 728, and was succeeded
by a general of his army, Ulula, who assumed the name
the name derived from the city Asshur on the Tigris, the
original capital of the country, was originally a colony from
Babylonia, and was ruled by viceroys from that kingdom. It was a
mountainous region lying to the north of Babylonia, extending
along the Tigris as far as to the high mountain range of
Armenia, the Gordiaean or Carduchian mountains. It was founded
in B.C. 1700 under Bel-kap-kapu, and became an independent and a
conquering power, and shook off the yoke of its Babylonian
masters. It subdued the whole of Northern Asia. The Assyrians
were Semites (Gen. 10:22), but in process of time non-Semite
tribes mingled with the inhabitants. They were a military
people, the "Romans of the East."
Of the early history of the kingdom of Assyria little is
positively known. In B.C. 1120 Tiglath-pileser I., the greatest
of the Assyrian kings, "crossed the Euphrates, defeated the
kings of the Hittites, captured the city of Carchemish, and
advanced as far as the shores of the Mediterranean." He may be
regarded as the founder of the first Assyrian empire. After this
the Assyrians gradually extended their power, subjugating the
states of Northern Syria. In the reign of Ahab, king of Israel,
Shalmaneser II. marched an army against the Syrian states, whose
allied army he encountered and vanquished at Karkar. This led to
Ahab's casting off the yoke of Damascus and allying himself with
Judah. Some years after this the Assyrian king marched an army
against Hazael, king of Damascus. He besieged and took that
city. He also brought under tribute Jehu, and the cities of Tyre
About a hundred years after this (B.C. 745) the crown was
seized by a military adventurer called Pul, who assumed the name
of Tiglath-pileser III. He directed his armies into Syria, which
had by this time regained its independence, and took (B.C. 740)
Arpad, near Aleppo, after a siege of three years, and reduced
Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and
thus was compelled by Tiglath-pileser to do him homage and pay a
In B.C. 738, in the reign of Menahem, king of Israel, Pul
invaded Israel, and imposed on it a heavy tribute (2 Kings
15:19). Ahaz, the king of Judah, when engaged in a war against
Israel and Syria, appealed for help to this Assyrian king by
means of a present of gold and silver (2 Kings 16:8); who
accordingly "marched against Damascus, defeated and put Rezin to
death, and besieged the city itself." Leaving a portion of his
army to continue the siege, "he advanced through the province
east of Jordan, spreading fire and sword," and became master of
Philistia, and took Samaria and Damascus. He died B.C. 727, and
was succeeded by Shalmanezer IV., who ruled till B.C. 722. He
also invaded Syria (2 Kings 17:5), but was deposed in favour of
Sargon (q.v.) the Tartan, or commander-in-chief of the army, who
took Samaria (q.v.) after a siege of three years, and so put an
end to the kingdom of Israel, carrying the people away into
captivity, B.C. 722 (2 Kings 17:1-6, 24; 18:7, 9). He also
overran the land of Judah, and took the city of Jerusalem (Isa.
10:6, 12, 22, 24, 34). Mention is next made of Sennacherib (B.C.
705), the son and successor of Sargon (2 Kings 18:13; 19:37;
Isa. 7:17, 18); and then of Esar-haddon, his son and successor,
who took Manasseh, king of Judah, captive, and kept him for some
time a prisoner at Babylon, which he alone of all the Assyrian
kings made the seat of his government (2 Kings 19:37; Isa.
Assur-bani-pal, the son of Esarhaddon, became king, and in
Ezra 4:10 is referred to as Asnapper. From an early period
Assyria had entered on a conquering career, and having absorbed
Babylon, the kingdoms of Hamath, Damascus, and Samaria, it
conquered Phoenicia, and made Judea feudatory, and subjected
Philistia and Idumea. At length, however, its power declined. In
B.C. 727 the Babylonians threw off the rule of the Assyrians,
under the leadership of the powerful Chaldean prince
Merodach-baladan (2 Kings 20:12), who, after twelve years, was
subdued by Sargon, who now reunited the kingdom, and ruled over
a vast empire. But on his death the smouldering flames of
rebellion again burst forth, and the Babylonians and Medes
successfully asserted their independence (B.C. 625), and Assyria
fell according to the prophecies of Isaiah (10:5-19), Nahum
(3:19), and Zephaniah (3:13), and the many separate kingdoms of
which it was composed ceased to recognize the "great king" (2
Kings 18:19; Isa. 36:4). Ezekiel (31) attests (about B.C. 586)
how completely Assyria was overthrown. It ceases to be a nation.
(See NINEVEH ¯T0002735; BABYLON ¯T0000409.)
possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).
(2.) The son and successor of Jotham, king of Judah (2 Kings
16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of
wickedness and idolatry. Notwithstanding the remonstrances and
warnings of Isaiah, Hosea, and Micah, he appealed for help
against Rezin, king of Damascus, and Pekah, king of Israel, who
threatened Jerusalem, to Tiglath-pileser, the king of Assyria,
to the great injury of his kingdom and his own humilating
subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also
introduced among his people many heathen and idolatrous customs
(Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of
thirty-five years, after reigning sixteen years (B.C. 740-724),
and was succeeded by his son Hezekiah. Because of his wickedness
he was "not brought into the sepulchre of the kings."
held by Jehovah. (1.) The son and successor of Ahab. He followed
the counsels of his mother Jezebel, and imitated in wickedness
the ways of his father. In his reign the Moabites revolted from
under his authority (2 Kings 3:5-7). He united with Jehoshaphat
in an attempt to revive maritime trade by the Red Sea, which
proved a failure (2 Chr. 20:35-37). His messengers, sent to
consult the god of Ekron regarding his recovery from the effects
of a fall from the roof-gallery of his palace, were met on the
way by Elijah, who sent them back to tell the king that he would
never rise from his bed (1 Kings 22:51; 2 Kings 1:18).
(2.) The son of Joram, or Jehoram, and sixth king of Judah.
Called Jehoahaz (2 Chr. 21:17; 25:23), and Azariah (2 Chr.
22:6). Guided by his idolatrous mother Athaliah, his reign was
disastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram,
king of Israel, in an expedition against Hazael, king of
Damascus; but was wounded at the pass of Gur when attempting to
escape, and had strength only to reach Megiddo, where he died (2
Kings 9:22-28). He reigned only one year.
In their wild state doves generally build their nests in the
clefts of rocks, but when domesticated "dove-cots" are prepared
for them (Cant. 2:14; Jer. 48:28; Isa. 60:8). The dove was
placed on the standards of the Assyrians and Babylonians in
honour, it is supposed, of Semiramis (Jer. 25:38; Vulg.,
"fierceness of the dove;" comp. Jer. 46:16; 50:16). Doves and
turtle-doves were the only birds that could be offered in
sacrifice, as they were clean according to the Mosaic law (Ge.
15:9; Lev. 5:7; 12:6; Luke 2:24). The dove was the harbinger of
peace to Noah (Gen. 8:8, 10). It is often mentioned as the
emblem of purity (Ps. 68:13). It is a symbol of the Holy Spirit
(Gen. 1:2; Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32); also of
tender and devoted affection (Cant. 1:15; 2:14). David in his
distress wished that he had the wings of a dove, that he might
fly away and be at rest (Ps. 55:6-8). There is a species of dove
found at Damascus "whose feathers, all except the wings, are
literally as yellow as gold" (68:13).
God his help. (1.) "Of Damascus," the "steward" (R.V.,
"possessor") of Abraham's house (Gen. 15:2, 3). It was probably
he who headed the embassy sent by Abraham to the old home of his
family in Padan-aram to seek a wife for his son Isaac. The
account of this embassy is given at length in Gen. 24.
(2.) The son of Becher, and grandson of Benjamin (1 Chr. 7:8).
(3.) One of the two sons of Moses, born during his sojourn in
Midian (Ex. 18:4; 1 Chr. 23:15, 17). He remained with his mother
and brother Gershom with Jethro when Moses returned to Egypt.
(Ex. 18:4). They were restored to Moses when Jethro heard of his
departure out of Egypt.
(4.) One of the priests who blew the trumpet before the ark
when it was brought to Jerusalem (1 Chr. 15:24).
(5.) Son of Zichri, and chief of the Reubenites under David (1
(6.) A prophet in the time of Jehoshaphat (2 Chr. 20:37).
Others of this name are mentioned Luke 3:29; Ezra 8:16; 10:18,
Judah, Kingdom of
When the disruption took place at Shechem, at first only the
tribe of Judah followed the house of David. But very soon after
the tribe of Benjamin joined the tribe of Judah, and Jerusalem
became the capital of the new kingdom (Josh. 18:28), which was
called the kingdom of Judah. It was very small in extent, being
only about the size of the Scottish county of Perth.
For the first sixty years the kings of Judah aimed at
re-establishing their authority over the kingdom of the other
ten tribes, so that there was a state of perpetual war between
them. For the next eighty years there was no open war between
them. For the most part they were in friendly alliance,
co-operating against their common enemies, especially against
Damascus. For about another century and a half Judah had a
somewhat checkered existence after the termination of the
kingdom of Israel till its final overthrow in the destruction of
the temple (B.C. 588) by Nebuzar-adan, who was captain of
Nebuchadnezzar's body-guard (2 Kings 25:8-21).
The kingdom maintained a separate existence for three hundred
and eighty-nine years. It occupied an area of 3,435 square
miles. (See ISRAEL, KINGDOM OF ¯T0001909.)
a common Jewish name, the same as Hananiah. (1.) One of the
members of the church at Jerusalem, who conspired with his wife
Sapphira to deceive the brethren, and who fell down and
immediately expired after he had uttered the falsehood (Acts
5:5). By common agreement the members of the early Christian
community devoted their property to the work of furthering the
gospel and of assisting the poor and needy. The proceeds of the
possessions they sold were placed at the disposal of the
apostles (Acts 4:36, 37). Ananias might have kept his property
had he so chosen; but he professed agreement with the brethren
in the common purpose, and had of his own accord devoted it all,
as he said, to these sacred ends. Yet he retained a part of it
for his own ends, and thus lied in declaring that he had given
it all. "The offence of Ananias and Sapphira showed contempt of
God, vanity and ambition in the offenders, and utter disregard
of the corruption which they were bringing into the society.
Such sin, committed in despite of the light which they
possessed, called for a special mark of divine indignation."
(2.) A Christian at Damascus (Acts 9:10). He became Paul's
instructor; but when or by what means he himself became a
Christian we have no information. He was "a devout man according
to the law, having a good report of all the Jews which dwelt" at
(3.) The high priest before whom Paul was brought in the
procuratorship of Felix (Acts 23:2, 5, 24). He was so enraged at
Paul's noble declaration, "I have lived in all good conscience
before God until this day," that he commanded one of his
attendants to smite him on the mouth. Smarting under this
unprovoked insult, Paul quickly replied, "God shall smite thee,
thou whited wall." Being reminded that Ananias was the high
priest, to whose office all respect was to be paid, he answered,
"I wist not, brethren, that he was the high priest" (Acts 23:5).
This expression has occasioned some difficulty, as it is
scarcely probable that Paul should have been ignorant of so
public a fact. The expression may mean (a) that Paul had at the
moment overlooked the honour due to the high priest; or (b), as
others think, that Paul spoke ironically, as if he had said,
"The high priest breaking the law! God's high priest a tyrant
and a lawbreaker! I see a man in white robes, and have heard his
voice, but surely it cannot, it ought not to be, the voice of
the high priest." (See Dr. Lindsay on Acts, _in loco_.) (c)
Others think that from defect of sight Paul could not observe
that the speaker was the high priest. In all this, however, it
may be explained, Paul, with all his excellency, comes short of
the example of his divine Master, who, when he was reviled,
reviled not again.
God his salvation, the son of Shaphat of Abel-meholah, who
became the attendant and disciple of Elijah (1 Kings 19:16-19).
His name first occurs in the command given to Elijah to anoint
him as his successor (1 Kings 19:16). This was the only one of
the three commands then given to Elijah which he accomplished.
On his way from Sinai to Damascus he found Elisha at his native
place engaged in the labours of the field, ploughing with twelve
yoke of oxen. He went over to him, threw over his shoulders his
rough mantle, and at once adopted him as a son, and invested him
with the prophetical office (comp. Luke 9:61, 62). Elisha
accepted the call thus given (about four years before the death
of Ahab), and for some seven or eight years became the close
attendant on Elijah till he was parted from him and taken up
into heaven. During all these years we hear nothing of Elisha
except in connection with the closing scenes of Elijah's life.
After Elijah, Elisha was accepted as the leader of the sons of
the prophets, and became noted in Israel. He possessed,
according to his own request, "a double portion" of Elijah's
spirit (2 Kings 2:9); and for the long period of about sixty
years (B.C. 892-832) held the office of "prophet in Israel" (2
After Elijah's departure, Elisha returned to Jericho, and
there healed the spring of water by casting salt into it (2
Kings 2:21). We next find him at Bethel (2:23), where, with the
sternness of his master, he cursed the youths who came out and
scoffed at him as a prophet of God: "Go up, thou bald head." The
judgment at once took effect, and God terribly visited the
dishonour done to his prophet as dishonour done to himself. We
next read of his predicting a fall of rain when the army of
Jehoram was faint from thirst (2 Kings 3:9-20); of the
multiplying of the poor widow's cruse of oil (4:1-7); the
miracle of restoring to life the son of the woman of Shunem
(4:18-37); the multiplication of the twenty loaves of new barley
into a sufficient supply for an hundred men (4:42-44); of the
cure of Naaman the Syrian of his leprosy (5:1-27); of the
punishment of Gehazi for his falsehood and his covetousness; of
the recovery of the axe lost in the waters of the Jordan
(6:1-7); of the miracle at Dothan, half-way on the road between
Samaria and Jezreel; of the siege of Samaria by the king of
Syria, and of the terrible sufferings of the people in
connection with it, and Elisha's prophecy as to the relief that
would come (2 Kings 6:24-7:2).
We then find Elisha at Damascus, to carry out the command
given to his master to anoint Hazael king over Syria (2 Kings
8:7-15); thereafter he directs one of the sons of the prophets
to anoint Jehu, the son of Jehoshaphat, king of Israel, instead
of Ahab. Thus the three commands given to Elijah (9:1-10) were
at length carried out.
We do not again read of him till we find him on his death-bed
in his own house (2 Kings 13:14-19). Joash, the grandson of
Jehu, comes to mourn over his approaching departure, and utters
the same words as those of Elisha when Elijah was taken away:
"My father, my father! the chariot of Israel, and the horsemen
Afterwards when a dead body is laid in Elisha's grave a year
after his burial, no sooner does it touch the hallowed remains
than the man "revived, and stood up on his feet" (2 Kings
father's brother. (1.) The son of Omri, whom he succeeded as the
seventh king of Israel. His history is recorded in 1 Kings
16-22. His wife was Jezebel (q.v.), who exercised a very evil
influence over him. To the calf-worship introduced by Jeroboam
he added the worship of Baal. He was severely admonished by
Elijah (q.v.) for his wickedness. His anger was on this account
kindled against the prophet, and he sought to kill him. He
undertook three campaigns against Ben-hadad II., king of
Damascus. In the first two, which were defensive, he gained a
complete victory over Ben-hadad, who fell into his hands, and
was afterwards released on the condition of his restoring all
the cities of Israel he then held, and granting certain other
concessions to Ahab. After three years of peace, for some cause
Ahab renewed war (1 Kings 22:3) with Ben-hadad by assaulting the
city of Ramoth-gilead, although the prophet Micaiah warned him
that he would not succeed, and that the 400 false prophets who
encouraged him were only leading him to his ruin. Micaiah was
imprisoned for thus venturing to dissuade Ahab from his purpose.
Ahab went into the battle disguised, that he might if possible
escape the notice of his enemies; but an arrow from a bow "drawn
at a venture" pierced him, and though stayed up in his chariot
for a time he died towards evening, and Elijah's prophecy (1
Kings 21:19) was fulfilled. He reigned twenty-three years.
Because of his idolatry, lust, and covetousness, Ahab is
referred to as pre-eminently the type of a wicked king (2 Kings
8:18; 2 Chr. 22:3; Micah 6:16).
(2.) A false prophet referred to by Jeremiah (Jer. 29:21), of
whom nothing further is known.
Nahum's town, a Galilean city frequently mentioned in the
history of our Lord. It is not mentioned in the Old Testament.
After our Lord's expulsion from Nazareth (Matt. 4:13-16; Luke
4:16-31), Capernaum became his "own city." It was the scene of
many acts and incidents of his life (Matt. 8:5, 14, 15; 9:2-6,
10-17; 15:1-20; Mark 1:32-34, etc.). The impenitence and
unbelief of its inhabitants after the many evidences our Lord
gave among them of the truth of his mission, brought down upon
them a heavy denunciation of judgement (Matt. 11:23).
It stood on the western shore of the Sea of Galilee. The "land
of Gennesaret," near, if not in, which it was situated, was one
of the most prosperous and crowded districts of Israel. This
city lay on the great highway from Damascus to Acco and Tyre. It
has been identified with Tell Hum, about two miles south-west of
where the Jordan flows into the lake. Here are extensive ruins
of walls and foundations, and also the remains of what must have
been a beautiful synagogue, which it is conjectured may have
been the one built by the centurion (Luke 7:5), in which our
Lord frequently taught (John 6:59; Mark 1:21; Luke 4:33). Others
have conjectured that the ruins of the city are to be found at
Khan Minyeh, some three miles further to the south on the shore
of the lake. "If Tell Hum be Capernaum, the remains spoken of
are without doubt the ruins of the synagogue built by the Roman
centurion, and one of the most sacred places on earth. It was in
this building that our Lord gave the well-known discourse in
John 6; and it was not without a certain strange feeling that on
turning over a large block we found the pot of manna engraved on
its face, and remembered the words, 'I am that bread of life:
your fathers did eat manna in the wilderness, and are dead.'",
(The Recovery of Jerusalem.)
delight. (1.) The garden in which our first parents dewlt (Gen.
2:8-17). No geographical question has been so much discussed as
that bearing on its site. It has been placed in Armenia, in the
region west of the Caspian Sea, in Media, near Damascus, in
Israel, in Southern Arabia, and in Babylonia. The site must
undoubtedly be sought for somewhere along the course of the
great streams the Tigris and the Euphrates of Western Asia, in
"the land of Shinar" or Babylonia. The region from about lat. 33
degrees 30' to lat. 31 degrees, which is a very rich and fertile
tract, has been by the most competent authorities agreed on as
the probable site of Eden. "It is a region where streams abound,
where they divide and re-unite, where alone in the Mesopotamian
tract can be found the phenomenon of a single river parting into
four arms, each of which is or has been a river of consequence."
Among almost all nations there are traditions of the primitive
innocence of our race in the garden of Eden. This was the
"golden age" to which the Greeks looked back. Men then lived a
"life free from care, and without labour and sorrow. Old age was
unknown; the body never lost its vigour; existence was a
perpetual feast without a taint of evil. The earth brought forth
spontaneously all things that were good in profuse abundance."
(2.) One of the markets whence the merchants of Tyre obtained
richly embroidered stuffs (Ezek. 27:23); the same, probably, as
that mentioned in 2 Kings 19:12, and Isa. 37:12, as the name of
a region conquered by the Assyrians.
(3.) Son of Joah, and one of the Levites who assisted in
reforming the public worship of the sanctuary in the time of
Hezekiah (2 Chr. 29:12).
fortress, the capital of one of the kingdoms of Upper Syria of
the same name, on the Orontes, in the valley of Lebanon, at the
northern boundary of Israel (Num. 13:21; 34:8), at the foot
of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23).
It is called "Hamath the great" in Amos 6:2, and "Hamath-zobah"
in 2 Chr. 8:3.
Hamath, now Hamah, had an Aramaean population, but Hittite
monuments discovered there show that it must have been at one
time occupied by the Hittites. It was among the conquests of the
Pharaoh Thothmes III. Its king, Tou or Toi, made alliance with
David (2 Sam. 8:10), and in B.C. 740 Azariah formed a league
with it against Assyria. It was, however, conquered by the
Assyrians, and its nineteen districts placed under Assyrian
governors. In B.C. 720 it revolted under a certain Yahu-bihdi,
whose name, compounded with that of the God of Israel (Yahu),
perhaps shows that he was of Jewish origin. But the revolt was
suppressed, and the people of Hamath were transported to Samaria
(2 Kings 17:24, 30), where they continued to worship their god
Ashima. Hamah is beautifully situated on the Orontes, 32 miles
north of Emesa, and 36 south of the ruins of Assamea.
The kingdom of Hamath comprehended the great plain lying on
both banks of the Orontes from the fountain near Riblah to
Assamea on the north, and from Lebanon on the west to the desert
on the east. The "entrance of Hamath" (Num. 34:8), which was the
north boundary of Israel, led from the west between the north
end of Lebanon and the Nusairiyeh mountains.
the Graecized form of Judah. (1.) The patriarch (Matt. 1:2, 3).
(2.) Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot,
i.e., a man of Kerioth (Josh. 15:25). His name is uniformly the
last in the list of the apostles, as given in the synoptic
(i.e., the first three) Gospels. The evil of his nature probably
gradually unfolded itself till "Satan entered into him" (John
13:27), and he betrayed our Lord (18:3). Afterwards he owned his
sin with "an exceeding bitter cry," and cast the money he had
received as the wages of his iniquity down on the floor of the
sanctuary, and "departed and went and hanged himself" (Matt.
27:5). He perished in his guilt, and "went unto his own place"
(Acts 1:25). The statement in Acts 1:18 that he "fell headlong
and burst asunder in the midst, and all his bowels gushed out,"
is in no way contrary to that in Matt. 27:5. The sucide first
hanged himself, perhaps over the valley of Hinnom, "and the rope
giving way, or the branch to which he hung breaking, he fell
down headlong on his face, and was crushed and mangled on the
rocky pavement below."
Why such a man was chosen to be an apostle we know not, but it
is written that "Jesus knew from the beginning who should betray
him" (John 6:64). Nor can any answer be satisfactorily given to
the question as to the motives that led Judas to betray his
Master. "Of the motives that have been assigned we need not care
to fix on any one as that which simply led him on. Crime is, for
the most part, the result of a hundred motives rushing with
bewildering fury through the mind of the criminal."
(3.) A Jew of Damascus (Acts 9:11), to whose house Ananias was
sent. The street called "Straight" in which it was situated is
identified with the modern "street of bazaars," where is still
pointed out the so-called "house of Judas."
(4.) A Christian teacher, surnamed Barsabas. He was sent from
Jerusalem to Antioch along with Paul and Barnabas with the
decision of the council (Acts 15:22, 27, 32). He was a "prophet"
and a "chief man among the brethren."
(Heb. Aram), the name in the Old Testament given to the whole
country which lay to the north-east of Phoenicia, extending to
beyond the Euphrates and the Tigris. Mesopotamia is called (Gen.
24:10; Deut. 23:4) Aram-naharain (=Syria of the two rivers),
also Padan-aram (Gen. 25:20). Other portions of Syria were also
known by separate names, as Aram-maahah (1 Chr. 19:6),
Aram-beth-rehob (2 Sam. 10:6), Aram-zobah (2 Sam. 10:6, 8). All
these separate little kingdoms afterwards became subject to
Damascus. In the time of the Romans, Syria included also a part
of Israel and Asia Minor.
"From the historic annals now accessible to us, the history of
Syria may be divided into three periods: The first, the period
when the power of the Pharaohs was dominant over the fertile
fields or plains of Syria and the merchant cities of Tyre and
Sidon, and when such mighty conquerors as Thothmes III. and
Rameses II. could claim dominion and levy tribute from the
nations from the banks of the Euphrates to the borders of the
Libyan desert. Second, this was followed by a short period of
independence, when the Jewish nation in the south was growing in
power, until it reached its early zenith in the golden days of
Solomon; and when Tyre and Sidon were rich cities, sending their
traders far and wide, over land and sea, as missionaries of
civilization, while in the north the confederate tribes of the
Hittites held back the armies of the kings of Assyria. The
third, and to us most interesting, period is that during which
the kings of Assyria were dominant over the plains of Syria;
when Tyre, Sidon, Ashdod, and Jerusalem bowed beneath the
conquering armies of Shalmaneser, Sargon, and Sennacherib; and
when at last Memphis and Thebes yielded to the power of the
rulers of Nineveh and Babylon, and the kings of Assyria
completed with terrible fulness the bruising of the reed of
Egypt so clearly foretold by the Hebrew prophets.", Boscawen.
The earliest mention of city-building is that of Enoch, which
was built by Cain (Gen. 4:17). After the confusion of tongues,
the descendants of Nimrod founded several cities (10:10-12).
Next, we have a record of the cities of the Canaanites, Sidon,
Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest
description of a city is that of Sodom (19:1-22). Damascus is
said to be the oldest existing city in the world. Before the
time of Abraham there were cities in Egypt (Num. 13:22). The
Israelites in Egypt were employed in building the "treasure
cities" of Pithom and Raamses (Ex. 1:11); but it does not seem
that they had any cities of their own in Goshen (Gen. 46:34;
47:1-11). In the kingdom of Og in Bashan there were sixty "great
cities with walls," and twenty-three cities in Gilead partly
rebuilt by the tribes on the east of Jordan (Num. 21:21, 32, 33,
35; 32:1-3, 34-42; Deut. 3:4, 5, 14; 1 Kings 4:13). On the west
of Jordan were thirty-one "royal cities" (Josh. 12), besides
many others spoken of in the history of Israel.
A fenced city was a city surrounded by fortifications and high
walls, with watch-towers upon them (2 Chr. 11:11; Deut. 3:5).
There was also within the city generally a tower to which the
citizens might flee when danger threatened them (Judg. 9:46-52).
A city with suburbs was a city surrounded with open
pasture-grounds, such as the forty-eight cities which were given
to the Levites (Num. 35:2-7). There were six cities of refuge,
three on each side of Jordan, namely, Kadesh, Shechem, Hebron,
on the west of Jordan; and on the east, Bezer, Ramoth-gilead,
and Golan. The cities on each side of the river were nearly
opposite each other. The regulations concerning these cities are
given in Num. 35:9-34; Deut. 19:1-13; Ex. 21:12-14.
When David reduced the fortress of the Jebusites which stood
on Mount Zion, he built on the site of it a palace and a city,
which he called by his own name (1 Chr. 11:5), the city of
David. Bethlehem is also so called as being David's native town
Jerusalem is called the Holy City, the holiness of the temple
being regarded as extending in some measure over the whole city
Pithom and Raamses, built by the Israelites as "treasure
cities," were not places where royal treasures were kept, but
were fortified towns where merchants might store their goods and
transact their business in safety, or cities in which munitions
of war were stored. (See PITHOM ¯T0002968.)
the language of the Hebrew nation, and that in which the Old
Testament is written, with the exception of a few portions in
Chaldee. In the Old Testament it is only spoken of as "Jewish"
(2 Kings 18:26, 28; Isa. 36:11, 13; 2 Chr 32:18). This name is
first used by the Jews in times subsequent to the close of the
It is one of the class of languages called Semitic, because
they were chiefly spoken among the descendants of Shem.
When Abraham entered Canaan it is obvious that he found the
language of its inhabitants closely allied to his own. Isaiah
(19:18) calls it "the language of Canaan." Whether this
language, as seen in the earliest books of the Old Testament,
was the very dialect which Abraham brought with him into Canaan,
or whether it was the common tongue of the Canaanitish nations
which he only adopted, is uncertain; probably the latter opinion
is the correct one. For the thousand years between Moses and the
Babylonian exile the Hebrew language underwent little or no
modification. It preserves all through a remarkable uniformity
of structure. From the first it appears in its full maturity of
development. But through intercourse with Damascus, Assyria, and
Babylon, from the time of David, and more particularly from the
period of the Exile, it comes under the influence of the Aramaic
idiom, and this is seen in the writings which date from this
period. It was never spoken in its purity by the Jews after
their return from Babylon. They now spoke Hebrew with a large
admixture of Aramaic or Chaldee, which latterly became the
predominant element in the national language.
The Hebrew of the Old Testament has only about six thousand
words, all derived from about five hundred roots. Hence the same
word has sometimes a great variety of meanings. So long as it
was a living language, and for ages after, only the consonants
of the words were written. This also has been a source of
difficulty in interpreting certain words, for the meaning varies
according to the vowels which may be supplied. The Hebrew is one
of the oldest languages of which we have any knowledge. It is
essentially identical with the Phoenician language. (See MOABITE
STONE ¯T0002586.) The Semitic languages, to which class the
Hebrew and Phoenician belonged, were spoken over a very wide
area: in Babylonia, Mesopotamia, Syria, Israel and Arabia, in
all the countries from the Mediterranean to the borders of
Assyria, and from the mountains of Armenia to the Indian Ocean.
The rounded form of the letters, as seen in the Moabite stone,
was probably that in which the ancient Hebrew was written down
to the time of the Exile, when the present square or Chaldean
form was adopted.
Lamentations, Book of
called in the Hebrew canon _'Ekhah_, meaning "How," being the
formula for the commencement of a song of wailing. It is the
first word of the book (see 2 Sam. 1:19-27). The LXX. adopted
the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now
in common use, to denote the character of the book, in which the
prophet mourns over the desolations brought on the city and the
holy land by Chaldeans. In the Hebrew Bible it is placed among
the Khethubim. (See BIBLE ¯T0000580.)
As to its authorship, there is no room for hesitancy in
following the LXX. and the Targum in ascribing it to Jeremiah.
The spirit, tone, language, and subject-matter are in accord
with the testimony of tradition in assigning it to him.
According to tradition, he retired after the destruction of
Jerusalem by Nebuchadnezzar to a cavern outside the Damascus
gate, where he wrote this book. That cavern is still pointed
out. "In the face of a rocky hill, on the western side of the
city, the local belief has placed 'the grotto of Jeremiah.'
There, in that fixed attitude of grief which Michael Angelo has
immortalized, the prophet may well be supposed to have mourned
the fall of his country" (Stanley, Jewish Church).
The book consists of five separate poems. In chapter 1 the
prophet dwells on the manifold miseries oppressed by which the
city sits as a solitary widow weeping sorely. In chapter 2 these
miseries are described in connection with the national sins that
had caused them. Chapter 3 speaks of hope for the people of God.
The chastisement would only be for their good; a better day
would dawn for them. Chapter 4 laments the ruin and desolation
that had come upon the city and temple, but traces it only to
the people's sins. Chapter 5 is a prayer that Zion's reproach
may be taken away in the repentance and recovery of the people.
The first four poems (chapters) are acrostics, like some of
the Psalms (25, 34, 37, 119), i.e., each verse begins with a
letter of the Hebrew alphabet taken in order. The first, second,
and fourth have each twenty-two verses, the number of the
letters in the Hebrew alphabet. The third has sixty-six verses,
in which each three successive verses begin with the same
letter. The fifth is not acrostic.
Speaking of the "Wailing-place (q.v.) of the Jews" at
Jerusalem, a portion of the old wall of the temple of Solomon,
Schaff says: "There the Jews assemble every Friday afternoon to
bewail the downfall of the holy city, kissing the stone wall and
watering it with their tears. They repeat from their well-worn
Hebrew Bibles and prayer-books the Lamentations of Jeremiah and
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.
Israel and Syria appear to have been originally inhabited by
three different tribes. (1.) The Semites, living on the east of
the isthmus of Suez. They were nomadic and pastoral tribes. (2.)
The Phoenicians, who were merchants and traders; and (3.) the
Hittites, who were the warlike element of this confederation of
tribes. They inhabited the whole region between the Euphrates
and Damascus, their chief cities being Carchemish on the
Euphrates, and Kadesh, now Tell Neby Mendeh, in the Orontes
valley, about six miles south of the Lake of Homs. These
Hittites seem to have risen to great power as a nation, as for a
long time they were formidable rivals of the Egyptian and
Assyrian empires. In the book of Joshua they always appear as
the dominant race to the north of Galilee.
Somewhere about the twenty-third century B.C. the Syrian
confederation, led probably by the Hittites, arched against
Lower Egypt, which they took possession of, making Zoan their
capital. Their rulers were the Hyksos, or shepherd kings. They
were at length finally driven out of Egypt. Rameses II. sought
vengeance against the "vile Kheta," as he called them, and
encountered and defeated them in the great battle of Kadesh,
four centuries after Abraham. (See JOSHUA ¯T0002114.)
They are first referred to in Scripture in the history of
Abraham, who bought from Ephron the Hittite the field and the
cave of Machpelah (Gen. 15:20: 23:3-18). They were then settled
at Kirjath-arba. From this tribe Esau took his first two wives
They are afterwards mentioned in the usual way among the
inhabitants of the Promised Land (Ex. 23:28). They were closely
allied to the Amorites, and are frequently mentioned along with
them as inhabiting the mountains of Israel. When the spies
entered the land they seem to have occupied with the Amorites
the mountain region of Judah (Num. 13:29). They took part with
the other Canaanites against the Israelites (Josh. 9:1; 11:3).
After this there are few references to them in Scripture.
Mention is made of "Ahimelech the Hittite" (1 Sam. 26:6), and of
"Uriah the Hittite," one of David's chief officers (2 Sam.
23:39; 1 Chr. 11:41). In the days of Solomon they were a
powerful confederation in the north of Syria, and were ruled by
"kings." They are met with after the Exile still a distinct
people (Ezra 9:1; comp. Neh. 13:23-28).
The Hebrew merchants exported horses from Egypt not only for
the kings of Israel, but also for the Hittites (1 Kings 10:28,
29). From the Egyptian monuments we learn that "the Hittites
were a people with yellow skins and 'Mongoloid' features, whose
receding foreheads, oblique eyes, and protruding upper jaws are
represented as faithfully on their own monuments as they are on
those of Egypt, so that we cannot accuse the Egyptian artists of
caricaturing their enemies. The Amorites, on the contrary, were
a tall and handsome people. They are depicted with white skins,
blue eyes, and reddish hair, all the characteristics, in fact,
of the white race" (Sayce's The Hittites). The original seat of
the Hittite tribes was the mountain ranges of Taurus. They
belonged to Asia Minor, and not to Syria.
separated, generally supposed to be the Greek form of the Hebrew
_netser_, a "shoot" or "sprout." Some, however, think that the
name of the city must be connected with the name of the hill
behind it, from which one of the finest prospects in Israel
is obtained, and accordingly they derive it from the Hebrew
_notserah_, i.e., one guarding or watching, thus designating the
hill which overlooks and thus guards an extensive region.
This city is not mentioned in the Old Testament. It was the
home of Joseph and Mary (Luke 2:39), and here the angel
announced to the Virgin the birth of the Messiah (1:26-28). Here
Jesus grew up from his infancy to manhood (4:16); and here he
began his public ministry in the synagogue (Matt. 13:54), at
which the people were so offended that they sought to cast him
down from the precipice whereon their city was built (Luke
4:29). Twice they expelled him from their borders (4:16-29;
Matt. 13:54-58); and he finally retired from the city, where he
did not many mighty works because of their unbelief (Matt.
13:58), and took up his residence in Capernaum.
Nazareth is situated among the southern ridges of Lebanon, on
the steep slope of a hill, about 14 miles from the Sea of
Galilee and about 6 west from Mount Tabor. It is identified with
the modern village en-Nazirah, of six or ten thousand
inhabitants. It lies "as in a hollow cup" lower down upon the
hill than the ancient city. The main road for traffic between
Egypt and the interior of Asia passed by Nazareth near the foot
of Tabor, and thence northward to Damascus.
It is supposed from the words of Nathanael in John 1:46 that
the city of Nazareth was held in great disrepute, either
because, it is said, the people of Galilee were a rude and less
cultivated class, and were largely influenced by the Gentiles
who mingled with them, or because of their lower type of moral
and religious character. But there seems to be no sufficient
reason for these suppositions. The Jews believed that, according
to Micah 5:2, the birth of the Messiah would take place at
Bethlehem, and nowhere else. Nathanael held the same opinion as
his countrymen, and believed that the great "good" which they
were all expecting could not come from Nazareth. This is
probably what Nathanael meant. Moreover, there does not seem to
be any evidence that the inhabitants of Galilee were in any
respect inferior, or that a Galilean was held in contempt, in
the time of our Lord. (See Dr. Merrill's Galilee in the Time of
The population of this city (now about 10,000) in the time of
Christ probably amounted to 15,000 or 20,000 souls.
"The so-called 'Holy House' is a cave under the Latin church,
which appears to have been originally a tank. The 'brow of the
hill', site of the attempted precipitation, is probably the
northern cliff: the traditional site has been shown since the
middle ages at some distance to the south. None of the
traditional sites are traceable very early, and they have no
authority. The name Nazareth perhaps means 'a watch tower' (now
en-Nasrah), but is connected in the New Testament with Netzer,
'a branch' (Isa. 4:2; Jer. 23:5; Zech. 3:8; 6:12; Matt. 2:23),
Nazarene being quite a different word from Nazarite."
(Heb. Yesh'yahu, i.e., "the salvation of Jehovah"). (1.) The son
of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble
rank. His wife was called "the prophetess" (8:3), either because
she was endowed with the prophetic gift, like Deborah (Judg.
4:4) and Huldah (2 Kings 22:14-20), or simply because she was
the wife of "the prophet" (Isa. 38:1). He had two sons, who bore
He exercised the functions of his office during the reigns of
Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah
reigned fifty-two years (B.C. 810-759), and Isaiah must have
begun his career a few years before Uzziah's death, probably
B.C. 762. He lived till the fourteenth year of Hezekiah, and in
all likelihood outlived that monarch (who died B.C. 698), and
may have been contemporary for some years with Manasseh. Thus
Isaiah may have prophesied for the long period of at least
His first call to the prophetical office is not recorded. A
second call came to him "in the year that King Uzziah died"
(Isa. 6:1). He exercised his ministry in a spirit of
uncompromising firmness and boldness in regard to all that bore
on the interests of religion. He conceals nothing and keeps
nothing back from fear of man. He was also noted for his
spirituality and for his deep-toned reverence toward "the holy
One of Israel."
In early youth Isaiah must have been moved by the invasion of
Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and
again, twenty years later, when he had already entered on his
office, by the invasion of Tiglath-pileser and his career of
conquest. Ahaz, king of Judah, at this crisis refused to
co-operate with the kings of Israel and Syria in opposition to
the Assyrians, and was on that account attacked and defeated by
Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr.
28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the
aid of Tiglath-pileser against Israel and Syria. The consequence
was that Rezin and Pekah were conquered and many of the people
carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chr. 5:26).
Soon after this Shalmaneser determined wholly to subdue the
kingdom of Israel. Samaria was taken and destroyed (B.C. 722).
So long as Ahaz reigned, the kingdom of Judah was unmolested by
the Assyrian power; but on his accession to the throne, Hezekiah
(B.C. 726), who "rebelled against the king of Assyria" (2 Kings
18:7), in which he was encouraged by Isaiah, who exhorted the
people to place all their dependence on Jehovah (Isa. 10:24;
37:6), entered into an alliance with the king of Egypt (Isa.
30:2-4). This led the king of Assyria to threaten the king of
Judah, and at length to invade the land. Sennacherib (B.C. 701)
led a powerful army into Israel. Hezekiah was reduced to
despair, and submitted to the Assyrians (2 Kings 18:14-16). But
after a brief interval war broke out again, and again
Sennacherib (q.v.) led an army into Israel, one detachment of
which threatened Jerusalem (Isa. 36:2-22; 37:8). Isaiah on that
occasion encouraged Hezekiah to resist the Assyrians (37:1-7),
whereupon Sennacherib sent a threatening letter to Hezekiah,
which he "spread before the Lord" (37:14). The judgement of God
now fell on the Assyrian host. "Like Xerxes in Greece,
Sennacherib never recovered from the shock of the disaster in
Judah. He made no more expeditions against either Southern
Israel or Egypt." The remaining years of Hezekiah's reign
were peaceful (2 Chr. 32:23, 27-29). Isaiah probably lived to
its close, and possibly into the reign of Manasseh, but the time
and manner of his death are unknown. There is a tradition that
he suffered martyrdom in the heathen reaction in the time of
(2.) One of the heads of the singers in the time of David (1
Chr. 25:3,15, "Jeshaiah").
(3.) A Levite (1 Chr. 26:25).
(4.) Ezra 8:7.
(5.) Neh. 11:7.
=Saul (q.v.) was born about the same time as our Lord. His
circumcision-name was Saul, and probably the name Paul was also
given to him in infancy "for use in the Gentile world," as
"Saul" would be his Hebrew home-name. He was a native of Tarsus,
the capital of Cilicia, a Roman province in the south-east of
Asia Minor. That city stood on the banks of the river Cydnus,
which was navigable thus far; hence it became a centre of
extensive commercial traffic with many countries along the
shores of the Mediterranean, as well as with the countries of
central Asia Minor. It thus became a city distinguished for the
wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in
reputation even than the universities of Athens and Alexandria,
the only others that then existed. Here Saul was born, and here
he spent his youth, doubtless enjoying the best education his
native city could afford. His father was of the straitest sect
of the Jews, a Pharisee, of the tribe of Benjamin, of pure and
unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing
regarding his mother; but there is reason to conclude that she
was a pious woman, and that, like-minded with her husband, she
exercised all a mother influence in moulding the character of
her son, so that he could afterwards speak of himself as being,
from his youth up, "touching the righteousness which is in the
law, blameless" (Phil. 3:6).
We read of his sister and his sister's son (Acts 23:16), and
of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father
was a Roman citizen. How he obtained this privilege we are not
informed. "It might be bought, or won by distinguished service
to the state, or acquired in several other ways; at all events,
his son was freeborn. It was a valuable privilege, and one that
was to prove of great use to Paul, although not in the way in
which his father might have been expected to desire him to make
use of it." Perhaps the most natural career for the youth to
follow was that of a merchant. "But it was decided that...he
should go to college and become a rabbi, that is, a minister, a
teacher, and a lawyer all in one."
According to Jewish custom, however, he learned a trade before
entering on the more direct preparation for the sacred
profession. The trade he acquired was the making of tents from
goats' hair cloth, a trade which was one of the commonest in
His preliminary education having been completed, Saul was
sent, when about thirteen years of age probably, to the great
Jewish school of sacred learning at Jerusalem as a student of
the law. Here he became a pupil of the celebrated rabbi
Gamaliel, and here he spent many years in an elaborate study of
the Scriptures and of the many questions concerning them with
which the rabbis exercised themselves. During these years of
diligent study he lived "in all good conscience," unstained by
the vices of that great city.
After the period of his student-life expired, he probably left
Jerusalem for Tarsus, where he may have been engaged in
connection with some synagogue for some years. But we find him
back again at Jerusalem very soon after the death of our Lord.
Here he now learned the particulars regarding the crucifixion,
and the rise of the new sect of the "Nazarenes."
For some two years after Pentecost, Christianity was quietly
spreading its influence in Jerusalem. At length Stephen, one of
the seven deacons, gave forth more public and aggressive
testimony that Jesus was the Messiah, and this led to much
excitement among the Jews and much disputation in their
synagogues. Persecution arose against Stephen and the followers
of Christ generally, in which Saul of Tarsus took a prominent
part. He was at this time probably a member of the great
Sanhedrin, and became the active leader in the furious
persecution by which the rulers then sought to exterminate
But the object of this persecution also failed. "They that
were scattered abroad went everywhere preaching the word." The
anger of the persecutor was thereby kindled into a fiercer
flame. Hearing that fugitives had taken refuge in Damascus, he
obtained from the chief priest letters authorizing him to
proceed thither on his persecuting career. This was a long
journey of about 130 miles, which would occupy perhaps six days,
during which, with his few attendants, he steadily went onward,
"breathing out threatenings and slaughter." But the crisis of
his life was at hand. He had reached the last stage of his
journey, and was within sight of Damascus. As he and his
companions rode on, suddenly at mid-day a brilliant light shone
round them, and Saul was laid prostrate in terror on the ground,
a voice sounding in his ears, "Saul, Saul, why persecutest thou
me?" The risen Saviour was there, clothed in the vesture of his
glorified humanity. In answer to the anxious inquiry of the
stricken persecutor, "Who art thou, Lord?" he said, "I am Jesus
whom thou persecutest" (Acts 9:5; 22:8; 26:15).
This was the moment of his conversion, the most solemn in all
his life. Blinded by the dazzling light (Acts 9:8), his
companions led him into the city, where, absorbed in deep
thought for three days, he neither ate nor drank (9:11).
Ananias, a disciple living in Damascus, was informed by a vision
of the change that had happened to Saul, and was sent to him to
open his eyes and admit him by baptism into the Christian church
(9:11-16). The whole purpose of his life was now permanently
Immediately after his conversion he retired into the solitudes
of Arabia (Gal. 1:17), perhaps of "Sinai in Arabia," for the
purpose, probably, of devout study and meditation on the
marvellous revelation that had been made to him. "A veil of
thick darkness hangs over this visit to Arabia. Of the scenes
among which he moved, of the thoughts and occupations which
engaged him while there, of all the circumstances of a crisis
which must have shaped the whole tenor of his after-life,
absolutely nothing is known. 'Immediately,' says St. Paul, 'I
went away into Arabia.' The historian passes over the incident
[comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious
pause, a moment of suspense, in the apostle's history, a
breathless calm, which ushers in the tumultuous storm of his
active missionary life." Coming back, after three years, to
Damascus, he began to preach the gospel "boldly in the name of
Jesus" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor.
11:33) from the Jews and betake himself to Jerusalem. Here he
tarried for three weeks, but was again forced to flee (Acts
9:28, 29) from persecution. He now returned to his native Tarsus
(Gal. 1:21), where, for probably about three years, we lose
sight of him. The time had not yet come for his entering on his
great life-work of preaching the gospel to the Gentiles.
At length the city of Antioch, the capital of Syria, became
the scene of great Christian activity. There the gospel gained a
firm footing, and the cause of Christ prospered. Barnabas
(q.v.), who had been sent from Jerusalem to superintend the work
at Antioch, found it too much for him, and remembering Saul, he
set out to Tarsus to seek for him. He readily responded to the
call thus addressed to him, and came down to Antioch, which for
"a whole year" became the scene of his labours, which were
crowned with great success. The disciples now, for the first
time, were called "Christians" (Acts 11:26).
The church at Antioch now proposed to send out missionaries to
the Gentiles, and Saul and Barnabas, with John Mark as their
attendant, were chosen for this work. This was a great epoch in
the history of the church. Now the disciples began to give
effect to the Master's command: "Go ye into all the world, and
preach the gospel to every creature."
The three missionaries went forth on the first missionary
tour. They sailed from Seleucia, the seaport of Antioch, across
to Cyprus, some 80 miles to the south-west. Here at Paphos,
Sergius Paulus, the Roman proconsul, was converted, and now Saul
took the lead, and was ever afterwards called Paul. The
missionaries now crossed to the mainland, and then proceeded 6
or 7 miles up the river Cestrus to Perga (Acts 13:13), where
John Mark deserted the work and returned to Jerusalem. The two
then proceeded about 100 miles inland, passing through
Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this
tour are the Pisidian Antioch, where Paul delivered his first
address of which we have any record (13:16-51; comp. 10:30-43),
Iconium, Lystra, and Derbe. They returned by the same route to
see and encourage the converts they had made, and ordain elders
in every city to watch over the churches which had been
gathered. From Perga they sailed direct for Antioch, from which
they had set out.
After remaining "a long time", probably till A.D. 50 or 51, in
Antioch, a great controversy broke out in the church there
regarding the relation of the Gentiles to the Mosaic law. For
the purpose of obtaining a settlement of this question, Paul and
Barnabas were sent as deputies to consult the church at
Jerusalem. The council or synod which was there held (Acts 15)
decided against the Judaizing party; and the deputies,
accompanied by Judas and Silas, returned to Antioch, bringing
with them the decree of the council.
After a short rest at Antioch, Paul said to Barnabas: "Let us
go again and visit our brethren in every city where we have
preached the word of the Lord, and see how they do." Mark
proposed again to accompany them; but Paul refused to allow him
to go. Barnabas was resolved to take Mark, and thus he and Paul
had a sharp contention. They separated, and never again met.
Paul, however, afterwards speaks with honour of Barnabas, and
sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).
Paul took with him Silas, instead of Barnabas, and began his
second missionary journey about A.D. 51. This time he went by
land, revisiting the churches he had already founded in Asia.
But he longed to enter into "regions beyond," and still went
forward through Phrygia and Galatia (16:6). Contrary to his
intention, he was constrained to linger in Galatia (q.v.), on
account of some bodily affliction (Gal. 4:13, 14). Bithynia, a
populous province on the shore of the Black Sea, lay now before
him, and he wished to enter it; but the way was shut, the Spirit
in some manner guiding him in another direction, till he came
down to the shores of the AEgean and arrived at Troas, on the
north-western coast of Asia Minor (Acts 16:8). Of this long
journey from Antioch to Troas we have no account except some
references to it in his Epistle to the Galatians (4:13).
As he waited at Troas for indications of the will of God as to
his future movements, he saw, in the vision of the night, a man
from the opposite shores of Macedonia standing before him, and
heard him cry, "Come over, and help us" (Acts 16:9). Paul
recognized in this vision a message from the Lord, and the very
next day set sail across the Hellespont, which separated him
from Europe, and carried the tidings of the gospel into the
Western world. In Macedonia, churches were planted in Philippi,
Thessalonica, and Berea. Leaving this province, Paul passed into
Achaia, "the paradise of genius and renown." He reached Athens,
but quitted it after, probably, a brief sojourn (17:17-31). The
Athenians had received him with cold disdain, and he never
visited that city again. He passed over to Corinth, the seat of
the Roman government of Achaia, and remained there a year and a
half, labouring with much success. While at Corinth, he wrote
his two epistles to the church of Thessalonica, his earliest
apostolic letters, and then sailed for Syria, that he might be
in time to keep the feast of Pentecost at Jerusalem. He was
accompanied by Aquila and Priscilla, whom he left at Ephesus, at
which he touched, after a voyage of thirteen or fifteen days. He
landed at Caesarea, and went up to Jerusalem, and having
"saluted the church" there, and kept the feast, he left for
Antioch, where he abode "some time" (Acts 18:20-23).
He then began his third missionary tour. He journeyed by land
in the "upper coasts" (the more eastern parts) of Asia Minor,
and at length made his way to Ephesus, where he tarried for no
less than three years, engaged in ceaseless Christian labour.
"This city was at the time the Liverpool of the Mediterranean.
It possessed a splendid harbour, in which was concentrated the
traffic of the sea which was then the highway of the nations;
and as Liverpool has behind her the great towns of Lancashire,
so had Ephesus behind and around her such cities as those
mentioned along with her in the epistles to the churches in the
book of Revelation, Smyrna, Pergamos, Thyatira, Sardis,
Philadelphia, and Laodicea. It was a city of vast wealth, and it
was given over to every kind of pleasure, the fame of its
theatres and race-course being world-wide" (Stalker's Life of
St. Paul). Here a "great door and effectual" was opened to the
apostle. His fellow-labourers aided him in his work, carrying
the gospel to Colosse and Laodicea and other places which they
Very shortly before his departure from Ephesus, the apostle
wrote his First Epistle to the Corinthians (q.v.). The
silversmiths, whose traffic in the little images which they made
was in danger (see DEMETRIUS ¯T0001013), organized a riot
against Paul, and he left the city, and proceeded to Troas (2
Cor. 2:12), whence after some time he went to meet Titus in
Macedonia. Here, in consequence of the report Titus brought from
Corinth, he wrote his second epistle to that church. Having
spent probably most of the summer and autumn in Macedonia,
visiting the churches there, specially the churches of Philippi,
Thessalonica, and Berea, probably penetrating into the interior,
to the shores of the Adriatic (Rom. 15:19), he then came into
Greece, where he abode three month, spending probably the
greater part of this time in Corinth (Acts 20:2). During his
stay in this city he wrote his Epistle to the Galatians, and
also the great Epistle to the Romans. At the end of the three
months he left Achaia for Macedonia, thence crossed into Asia
Minor, and touching at Miletus, there addressed the Ephesian
presbyters, whom he had sent for to meet him (Acts 20:17), and
then sailed for Tyre, finally reaching Jerusalem, probably in
the spring of A.D. 58.
While at Jerusalem, at the feast of Pentecost, he was almost
murdered by a Jewish mob in the temple. (See TEMPLE, HEROD'S
¯T0003611.) Rescued from their violence by the Roman commandant,
he was conveyed as a prisoner to Caesarea, where, from various
causes, he was detained a prisoner for two years in Herod's
praetorium (Acts 23:35). "Paul was not kept in close
confinement; he had at least the range of the barracks in which
he was detained. There we can imagine him pacing the ramparts on
the edge of the Mediterranean, and gazing wistfully across the
blue waters in the direction of Macedonia, Achaia, and Ephesus,
where his spiritual children were pining for him, or perhaps
encountering dangers in which they sorely needed his presence.
It was a mysterious providence which thus arrested his energies
and condemned the ardent worker to inactivity; yet we can now
see the reason for it. Paul was needing rest. After twenty years
of incessant evangelization, he required leisure to garner the
harvest of experience...During these two years he wrote nothing;
it was a time of internal mental activity and silent progress"
(Stalker's Life of St. Paul).
At the end of these two years Felix (q.v.) was succeeded in
the governorship of Israel by Porcius Festus, before whom the
apostle was again heard. But judging it right at this crisis to
claim the privilege of a Roman citizen, he appealed to the
emperor (Acts 25:11). Such an appeal could not be disregarded,
and Paul was at once sent on to Rome under the charge of one
Julius, a centurion of the "Augustan cohort." After a long and
perilous voyage, he at length reached the imperial city in the
early spring, probably, of A.D. 61. Here he was permitted to
occupy his own hired house, under constant military custody.
This privilege was accorded to him, no doubt, because he was a
Roman citizen, and as such could not be put into prison without
a trial. The soldiers who kept guard over Paul were of course
changed at frequent intervals, and thus he had the opportunity
of preaching the gospel to many of them during these "two whole
years," and with the blessed result of spreading among the
imperial guards, and even in Caesar's household, an interest in
the truth (Phil. 1:13). His rooms were resorted to by many
anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31),
and thus his imprisonment "turned rather to the furtherance of
the gospel," and his "hired house" became the centre of a
gracious influence which spread over the whole city. According
to a Jewish tradition, it was situated on the borders of the
modern Ghetto, which has been the Jewish quarters in Rome from
the time of Pompey to the present day. During this period the
apostle wrote his epistles to the Colossians, Ephesians,
Philippians, and to Philemon, and probably also to the Hebrews.
This first imprisonment came at length to a close, Paul having
been acquitted, probably because no witnesses appeared against
him. Once more he set out on his missionary labours, probably
visiting western and eastern Europe and Asia Minor. During this
period of freedom he wrote his First Epistle to Timothy and his
Epistle to Titus. The year of his release was signalized by the
burning of Rome, which Nero saw fit to attribute to the
Christians. A fierce persecution now broke out against the
Christians. Paul was siezed, and once more conveyed to Rome a
prisoner. During this imprisonment he probably wrote the Second
Epistle to Timothy, the last he ever wrote. "There can be little
doubt that he appered again at Nero's bar, and this time the
charge did not break down. In all history there is not a more
startling illustration of the irony of human life than this
scene of Paul at the bar of Nero. On the judgment-seat, clad in
the imperial purple, sat a man who, in a bad world, had attained
the eminence of being the very worst and meanest being in it, a
man stained with every crime, a man whose whole being was so
steeped in every nameable and unnameable vice, that body and
soul of him were, as some one said at the time, nothing but a
compound of mud and blood; and in the prisoner's dock stood the
best man the world possessed, his hair whitened with labours for
the good of men and the glory of God. The trial ended: Paul was
condemned, and delivered over to the executioner. He was led out
of the city, with a crowd of the lowest rabble at his heels. The
fatal spot was reached; he knelt beside the block; the
headsman's axe gleamed in the sun and fell; and the head of the
apostle of the world rolled down in the dust" (probably A.D.
66), four years before the fall of Jerusalem.
called also Salem, Ariel, Jebus, the "city of God," the "holy
city;" by the modern Arabs el-Khuds, meaning "the holy;" once
"the city of Judah" (2 Chr. 25:28). This name is in the original
in the dual form, and means "possession of peace," or
"foundation of peace." The dual form probably refers to the two
mountains on which it was built, viz., Zion and Moriah; or, as
some suppose, to the two parts of the city, the "upper" and the
"lower city." Jerusalem is a "mountain city enthroned on a
mountain fastness" (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2;
122:3). It stands on the edge of one of the highest table-lands
in Israel, and is surrounded on the south-eastern, the
southern, and the western sides by deep and precipitous ravines.
It is first mentioned in Scripture under the name Salem (Gen.
14:18; comp. Ps. 76:2). When first mentioned under the name
Jerusalem, Adonizedek was its king (Josh. 10:1). It is
afterwards named among the cities of Benjamin (Judg. 19:10; 1
Chr. 11:4); but in the time of David it was divided between
Benjamin and Judah. After the death of Joshua the city was taken
and set on fire by the men of Judah (Judg. 1:1-8); but the
Jebusites were not wholly driven out of it. The city is not
again mentioned till we are told that David brought the head of
Goliath thither (1 Sam. 17:54). David afterwards led his forces
against the Jebusites still residing within its walls, and drove
them out, fixing his own dwelling on Zion, which he called "the
city of David" (2 Sam. 5:5-9; 1 Chr. 11:4-8). Here he built an
altar to the Lord on the threshing-floor of Araunah the Jebusite
(2 Sam. 24:15-25), and thither he brought up the ark of the
covenant and placed it in the new tabernacle which he had
prepared for it. Jerusalem now became the capital of the
After the death of David, Solomon built the temple, a house
for the name of the Lord, on Mount Moriah (B.C. 1010). He also
greatly strengthened and adorned the city, and it became the
great centre of all the civil and religious affairs of the
nation (Deut. 12:5; comp. 12:14; 14:23; 16:11-16; Ps. 122).
After the disruption of the kingdom on the accession to the
throne of Rehoboam, the son of Solomon, Jerusalem became the
capital of the kingdom of the two tribes. It was subsequently
often taken and retaken by the Egyptians, the Assyrians, and by
the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35;
24:14; 2 Chr. 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11), till
finally, for the abounding iniquities of the nation, after a
siege of three years, it was taken and utterly destroyed, its
walls razed to the ground, and its temple and palaces consumed
by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2
Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the
land was completed by the retreat of the principal Jews into
Egypt (Jer. 40-44), and by the final carrying captive into
Babylon of all that still remained in the land (52:3), so that
it was left without an inhabitant (B.C. 582). Compare the
predictions, Deut. 28; Lev. 26:14-39.
But the streets and walls of Jerusalem were again to be built,
in troublous times (Dan. 9:16, 19, 25), after a captivity of
seventy years. This restoration was begun B.C. 536, "in the
first year of Cyrus" (Ezra 1:2, 3, 5-11). The Books of Ezra and
Nehemiah contain the history of the re-building of the city and
temple, and the restoration of the kingdom of the Jews,
consisting of a portion of all the tribes. The kingdom thus
constituted was for two centuries under the dominion of Persia,
till B.C. 331; and thereafter, for about a century and a half,
under the rulers of the Greek empire in Asia, till B.C. 167. For
a century the Jews maintained their independence under native
rulers, the Asmonean princes. At the close of this period they
fell under the rule of Herod and of members of his family, but
practically under Rome, till the time of the destruction of
Jerusalem, A.D. 70. The city was then laid in ruins.
The modern Jerusalem by-and-by began to be built over the
immense beds of rubbish resulting from the overthrow of the
ancient city; and whilst it occupies certainly the same site,
there are no evidences that even the lines of its streets are
now what they were in the ancient city. Till A.D. 131 the Jews
who still lingered about Jerusalem quietly submitted to the
Roman sway. But in that year the emperor (Hadrian), in order to
hold them in subjection, rebuilt and fortified the city. The
Jews, however, took possession of it, having risen under the
leadership of one Bar-Chohaba (i.e., "the son of the star") in
revolt against the Romans. Some four years afterwards (A.D.
135), however, they were driven out of it with great slaughter,
and the city was again destroyed; and over its ruins was built a
Roman city called Aelia Capitolina, a name which it retained
till it fell under the dominion of the Mohammedans, when it was
called el-Khuds, i.e., "the holy."
In A.D. 326 Helena, mother of the emperor Constantine, made a
pilgrimage to Jerusalem with the view of discovering the places
mentioned in the life of our Lord. She caused a church to be
built on what was then supposed to be the place of the nativity
at Bethlehem. Constantine, animated by her example, searched for
the holy sepulchre, and built over the supposed site a
magnificent church, which was completed and dedicated A.D. 335.
He relaxed the laws against the Jews till this time in force,
and permitted them once a year to visit the city and wail over
the desolation of "the holy and beautiful house."
In A.D. 614 the Persians, after defeating the Roman forces of
the emperor Heraclius, took Jerusalem by storm, and retained it
till A.D. 637, when it was taken by the Arabians under the
Khalif Omar. It remained in their possession till it passed, in
A.D. 960, under the dominion of the Fatimite khalifs of Egypt,
and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader
Godfrey of Bouillon took the city from the Moslems with great
slaughter, and was elected king of Jerusalem. He converted the
Mosque of Omar into a Christian cathedral. During the
eighty-eight years which followed, many churches and convents
were erected in the holy city. The Church of the Holy Sepulchre
was rebuilt during this period, and it alone remains to this
day. In A.D. 1187 the sultan Saladin wrested the city from the
Christians. From that time to the present day, with few
intervals, Jerusalem has remained in the hands of the Moslems.
It has, however, during that period been again and again taken
and retaken, demolished in great part and rebuilt, no city in
the world having passed through so many vicissitudes.
In the year 1850 the Greek and Latin monks residing in
Jerusalem had a fierce dispute about the guardianship of what
are called the "holy places." In this dispute the emperor
Nicholas of Russia sided with the Greeks, and Louis Napoleon,
the emperor of the French, with the Latins. This led the Turkish
authorities to settle the question in a way unsatisfactory to
Russia. Out of this there sprang the Crimean War, which was
protracted and sanguinary, but which had important consequences
in the way of breaking down the barriers of Turkish
Modern Jerusalem "lies near the summit of a broad
mountain-ridge, which extends without interruption from the
plain of Esdraelon to a line drawn between the southern end of
the Dead Sea and the southeastern corner of the Mediterranean."
This high, uneven table-land is everywhere from 20 to 25
geographical miles in breadth. It was anciently known as the
mountains of Ephraim and Judah.
"Jerusalem is a city of contrasts, and differs widely from
Damascus, not merely because it is a stone town in mountains,
whilst the latter is a mud city in a plain, but because while in
Damascus Moslem religion and Oriental custom are unmixed with
any foreign element, in Jerusalem every form of religion, every
nationality of East and West, is represented at one time."
Jerusalem is first mentioned under that name in the Book of
Joshua, and the Tell-el-Amarna collection of tablets includes
six letters from its Amorite king to Egypt, recording the attack
of the Abiri about B.C. 1480. The name is there spelt Uru-Salim
("city of peace"). Another monumental record in which the Holy
City is named is that of Sennacherib's attack in B.C. 702. The
"camp of the Assyrians" was still shown about A.D. 70, on the
flat ground to the north-west, included in the new quarter of
The city of David included both the upper city and Millo, and
was surrounded by a wall built by David and Solomon, who appear
to have restored the original Jebusite fortifications. The name
Zion (or Sion) appears to have been, like Ariel ("the hearth of
God"), a poetical term for Jerusalem, but in the Greek age was
more specially used of the Temple hill. The priests' quarter
grew up on Ophel, south of the Temple, where also was Solomon's
Palace outside the original city of David. The walls of the city
were extended by Jotham and Manasseh to include this suburb and
the Temple (2 Chr. 27:3; 33:14).
Jerusalem is now a town of some 50,000 inhabitants, with
ancient mediaeval walls, partly on the old lines, but extending
less far to the south. The traditional sites, as a rule, were
first shown in the 4th and later centuries A.D., and have no
authority. The results of excavation have, however, settled most
of the disputed questions, the limits of the Temple area, and
the course of the old walls having been traced.
whose God is Jehovah. (1.) "The Tishbite," the "Elias" of the
New Testament, is suddenly introduced to our notice in 1 Kings
17:1 as delivering a message from the Lord to Ahab. There is
mention made of a town called Thisbe, south of Kadesh, but it is
impossible to say whether this was the place referred to in the
name given to the prophet.
Having delivered his message to Ahab, he retired at the
command of God to a hiding-place by the brook Cherith, beyond
Jordan, where he was fed by ravens. When the brook dried up God
sent him to the widow of Zarephath, a city of Zidon, from whose
scanty store he was supported for the space of two years. During
this period the widow's son died, and was restored to life by
Elijah (1 Kings 17: 2-24).
During all these two years a famine prevailed in the land. At
the close of this period of retirement and of preparation for
his work (comp. Gal. 1:17, 18) Elijah met Obadiah, one of Ahab's
officers, whom he had sent out to seek for pasturage for the
cattle, and bade him go and tell his master that Elijah was
there. The king came and met Elijah, and reproached him as the
troubler of Israel. It was then proposed that sacrifices should
be publicly offered, for the purpose of determining whether Baal
or Jehovah were the true God. This was done on Carmel, with the
result that the people fell on their faces, crying, "The Lord,
he is the God." Thus was accomplished the great work of Elijah's
ministry. The prophets of Baal were then put to death by the
order of Elijah. Not one of them escaped. Then immediately
followed rain, according to the word of Elijah, and in answer to
his prayer (James 5:18).
Jezebel, enraged at the fate that had befallen her priests of
Baal, threatened to put Elijah to death (1 Kings 19:1-13). He
therefore fled in alarm to Beersheba, and thence went alone a
day's journey into the wilderness, and sat down in despondency
under a juniper tree. As he slept an angel touched him, and said
unto him, "Arise and eat; because the journey is too great for
thee." He arose and found a cake and a cruse of water. Having
partaken of the provision thus miraculously supplied, he went
forward on his solitary way for forty days and forty nights to
Horeb, the mount of God, where he took up his abode in a cave.
Here the Lord appeared unto him and said, "What dost thou here,
Elijah?" In answer to his despondent words God manifests to him
his glory, and then directs him to return to Damascus and anoint
Hazael king over Syria, and Jehu king over Israel, and Elisha to
be prophet in his room (1 Kings 19:13-21; comp. 2 Kings 8:7-15;
Some six years after this he warned Ahab and Jezebel of the
violent deaths they would die (1 Kings 21:19-24; 22:38). He
also, four years afterwards, warned Ahaziah (q.v.), who had
succeeded his father Ahab, of his approaching death (2 Kings
1:1-16). (See NABOTH ¯T0002645.) During these intervals he
probably withdrew to some quiet retirement, no one knew where.
His interview with Ahaziah's messengers on the way to Ekron, and
the account of the destruction of his captains with their
fifties, suggest the idea that he may have been in retirement at
this time on Mount Carmel.
The time now drew near when he was to be taken up into heaven
(2 Kings 2:1-12). He had a presentiment of what was awaiting
him. He went down to Gilgal, where was a school of the prophets,
and where his successor Elisha, whom he had anointed some years
before, resided. Elisha was solemnized by the thought of his
master's leaving him, and refused to be parted from him. "They
two went on," and came to Bethel and Jericho, and crossed the
Jordan, the waters of which were "divided hither and thither"
when smitten with Elijah's mantle. Arrived at the borders of
Gilead, which Elijah had left many years before, it "came to
pass as they still went on and talked" they were suddenly
separated by a chariot and horses of fire; and "Elijah went up
by a whirlwind into heaven, "Elisha receiving his mantle, which
fell from him as he ascended.
No one of the old prophets is so frequently referred to in the
New Testament. The priests and Levites said to the Baptist (John
1:25), "Why baptizest thou, if thou be not that Christ, nor
Elias?" Paul (Rom. 11:2) refers to an incident in his history to
illustrate his argument that God had not cast away his people.
James (5:17) finds in him an illustration of the power of
prayer. (See also Luke 4:25; 9:54.) He was a type of John the
Baptist in the sternness and power of his reproofs (Luke 9:8).
He was the Elijah that "must first come" (Matt. 11:11, 14), the
forerunner of our Lord announced by Malachi. Even outwardly the
Baptist corresponded so closely to the earlier prophet that he
might be styled a second Elijah. In him we see "the same
connection with a wild and wilderness country; the same long
retirement in the desert; the same sudden, startling entrance on
his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy
garment, and a leathern girdle about the loins (2 Kings 1:8;
How deep the impression was which Elijah made "on the mind of
the nation may be judged from the fixed belief, which rested on
the words of Malachi (4:5, 6), which many centuries after
prevailed that he would again appear for the relief and
restoration of the country. Each remarkable person as he arrives
on the scene, be his habits and characteristics what they may,
the stern John equally with his gentle Successor, is proclaimed
to be Elijah (Matt. 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35;
Luke 9:7, 8; John 1:21). His appearance in glory on the mount of
transfiguration does not seem to have startled the disciples.
They were 'sore afraid,' but not apparently surprised."
(2.) The Elijah spoken of in 2 Chr. 21:12-15 is by some
supposed to be a different person from the foregoing. He lived
in the time of Jehoram, to whom he sent a letter of warning
(comp. 1 Chr. 28:19; Jer. 36), and acted as a prophet in Judah;
while the Tishbite was a prophet of the northern kingdom. But
there does not seem any necessity for concluding that the writer
of this letter was some other Elijah than the Tishbite. It may
be supposed either that Elijah anticipated the character of
Jehoram, and so wrote the warning message, which was preserved
in the schools of the prophets till Jehoram ascended the throne
after the Tishbite's translation, or that the translation did
not actually take place till after the accession of Jehoram to
the throne (2 Chr. 21:12; 2 Kings 8:16). The events of 2 Kings 2
may not be recorded in chronological order, and thus there may
be room for the opinion that Elijah was still alive in the
beginning of Jehoram's reign.
Resurrection of Christ
one of the cardinal facts and doctrines of the gospel. If Christ
be not risen, our faith is vain (1 Cor. 15:14). The whole of the
New Testament revelation rests on this as an historical fact. On
the day of Pentecost Peter argued the necessity of Christ's
resurrection from the prediction in Ps. 16 (Acts 2:24-28). In
his own discourses, also, our Lord clearly intimates his
resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John
The evangelists give circumstantial accounts of the facts
connected with that event, and the apostles, also, in their
public teaching largely insist upon it. Ten different
appearances of our risen Lord are recorded in the New Testament.
They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is
recorded at length only by John (20:11-18), and alluded to by
(2.) To certain women, "the other Mary," Salome, Joanna, and
others, as they returned from the sepulchre. Matthew (28:1-10)
alone gives an account of this. (Comp. Mark 16:1-8, and Luke
(3.) To Simon Peter alone on the day of the resurrection. (See
Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of
the resurrection, recorded fully only by Luke (24:13-35. Comp.
Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others
"with them," at Jerusalem on the evening of the resurrection
day. One of the evangelists gives an account of this appearance,
(6.) To the disciples again (Thomas being present) at
Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also
1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of
this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an
appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not
informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They
accompanied him from Jerusalem to Mount Olivet, and there they
saw him ascend "till a cloud received him out of their sight"
(Mark 16:19; Luke 24:50-52; Acts 1:4-10).
It is worthy of note that it is distinctly related that on
most of these occasions our Lord afforded his disciples the
amplest opportunity of testing the fact of his resurrection. He
conversed with them face to face. They touched him (Matt. 28:9;
Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42,
43; John 21:12, 13).
(11.) In addition to the above, mention might be made of
Christ's manifestation of himself to Paul at Damascus, who
speaks of it as an appearance of the risen Saviour (Acts 9:3-9,
17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may
have been other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father
(Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12;
Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3)
of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ's release
from his undertaking as surety, and an evidence of the Father's
acceptance of his work of redemption. It is a victory over death
and the grave for all his followers.
The importance of Christ's resurrection will be seen when we
consider that if he rose the gospel is true, and if he rose not
it is false. His resurrection from the dead makes it manifest
that his sacrifice was accepted. Our justification was secured
by his obedience to the death, and therefore he was raised from
the dead (Rom. 4:25). His resurrection is a proof that he made a
full atonement for our sins, that his sacrifice was accepted as
a satisfaction to divine justice, and his blood a ransom for
sinners. It is also a pledge and an earnest of the resurrection
of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21;
1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it
authenticated all his claims (John 2:19; 10:17). "If Christ did
not rise, the whole scheme of redemption is a failure, and all
the predictions and anticipations of its glorious results for
time and for eternity, for men and for angels of every rank and
order, are proved to be chimeras. 'But now is Christ risen from
the dead, and become the first-fruits of them that slept.'
Therefore the Bible is true from Genesis to Revelation. The
kingdom of darkness has been overthrown, Satan has fallen as
lightning from heaven, and the triumph of truth over error, of
good over evil, of happiness over misery is for ever secured."
With reference to the report which the Roman soldiers were
bribed (Matt. 28:12-14) to circulate concerning Christ's
resurrection, "his disciples came by night and stole him away
while we slept," Matthew Henry in his "Commentary," under John
20:1-10, fittingly remarks, "The grave-clothes in which Christ
had been buried were found in very good order, which serves for
an evidence that his body was not 'stolen away while men slept.'
Robbers of tombs have been known to take away 'the clothes' and
leave the body; but none ever took away 'the body' and left the
clothes, especially when they were 'fine linen' and new (Mark
15:46). Any one would rather choose to carry a dead body in its
clothes than naked. Or if they that were supposed to have stolen
it would have left the grave-clothes behind, yet it cannot be
supposed they would find leisure to 'fold up the linen.'"
father of a multitude, son of Terah, named (Gen. 11:27) before
his older brothers Nahor and Haran, because he was the heir of
the promises. Till the age of seventy, Abram sojourned among his
kindred in his native country of Chaldea. He then, with his
father and his family and household, quitted the city of Ur, in
which he had hitherto dwelt, and went some 300 miles north to
Haran, where he abode fifteen years. The cause of his migration
was a call from God (Acts 7:2-4). There is no mention of this
first call in the Old Testament; it is implied, however, in Gen.
12. While they tarried at Haran, Terah died at the age of 205
years. Abram now received a second and more definite call,
accompanied by a promise from God (Gen. 12:1,2); whereupon he
took his departure, taking his nephew Lot with him, "not knowing
whither he went" (Heb. 11:8). He trusted implicitly to the
guidance of Him who had called him.
Abram now, with a large household of probably a thousand
souls, entered on a migratory life, and dwelt in tents. Passing
along the valley of the Jabbok, in the land of Canaan, he formed
his first encampment at Sichem (Gen. 12:6), in the vale or
oak-grove of Moreh, between Ebal on the north and Gerizim on the
south. Here he received the great promise, "I will make of thee
a great nation," etc. (Gen. 12:2,3,7). This promise comprehended
not only temporal but also spiritual blessings. It implied that
he was the chosen ancestor of the great Deliverer whose coming
had been long ago predicted (Gen. 3:15). Soon after this, for
some reason not mentioned, he removed his tent to the mountain
district between Bethel, then called Luz, and Ai, towns about
two miles apart, where he built an altar to "Jehovah." He again
moved into the southern tract of Israel, called by the
Hebrews the Negeb; and was at length, on account of a famine,
compelled to go down into Egypt. This took place in the time of
the Hyksos, a Semitic race which now held the Egyptians in
bondage. Here occurred that case of deception on the part of
Abram which exposed him to the rebuke of Pharaoh (Gen. 12:18).
Sarai was restored to him; and Pharaoh loaded him with presents,
recommending him to withdraw from the country. He returned to
Canaan richer than when he left it, "in cattle, in silver, and
in gold" (Gen. 12:8; 13:2. Comp. Ps. 105:13, 14). The whole
party then moved northward, and returned to their previous
station near Bethel. Here disputes arose between Lot's shepherds
and those of Abram about water and pasturage. Abram generously
gave Lot his choice of the pasture-ground. (Comp. 1 Cor. 6:7.)
He chose the well-watered plain in which Sodom was situated, and
removed thither; and thus the uncle and nephew were separated.
Immediately after this Abram was cheered by a repetition of the
promises already made to him, and then removed to the plain or
"oak-grove" of Mamre, which is in Hebron. He finally settled
here, pitching his tent under a famous oak or terebinth tree,
called "the oak of Mamre" (Gen. 13:18). This was his third
resting-place in the land.
Some fourteen years before this, while Abram was still in
Chaldea, Israel had been invaded by Chedorlaomer, King of
Elam, who brought under tribute to him the five cities in the
plain to which Lot had removed. This tribute was felt by the
inhabitants of these cities to be a heavy burden, and after
twelve years they revolted. This brought upon them the vengeance
of Chedorlaomer, who had in league with him four other kings. He
ravaged the whole country, plundering the towns, and carrying
the inhabitants away as slaves. Among those thus treated was
Lot. Hearing of the disaster that had fallen on his nephew,
Abram immediately gathered from his own household a band of 318
armed men, and being joined by the Amoritish chiefs Mamre, Aner,
and Eshcol, he pursued after Chedorlaomer, and overtook him near
the springs of the Jordan. They attacked and routed his army,
and pursued it over the range of Anti-Libanus as far as to
Hobah, near Damascus, and then returned, bringing back all the
spoils that had been carried away. Returning by way of Salem,
i.e., Jerusalem, the king of that place, Melchizedek, came forth
to meet them with refreshments. To him Abram presented a tenth
of the spoils, in recognition of his character as a priest of
the most high God (Gen. 14:18-20).
In a recently-discovered tablet, dated in the reign of the
grandfather of Amraphel (Gen. 14:1), one of the witnesses is
called "the Amorite, the son of Abiramu," or Abram.
Having returned to his home at Mamre, the promises already
made to him by God were repeated and enlarged (Gen. 13:14). "The
word of the Lord" (an expression occurring here for the first
time) "came to him" (15:1). He now understood better the future
that lay before the nation that was to spring from him. Sarai,
now seventy-five years old, in her impatience, persuaded Abram
to take Hagar, her Egyptian maid, as a concubine, intending that
whatever child might be born should be reckoned as her own.
Ishmael was accordingly thus brought up, and was regarded as the
heir of these promises (Gen. 16). When Ishmael was thirteen
years old, God again revealed yet more explicitly and fully his
gracious purpose; and in token of the sure fulfilment of that
purpose the patriarch's name was now changed from Abram to
Abraham (Gen. 17:4,5), and the rite of circumcision was
instituted as a sign of the covenant. It was then announced that
the heir to these covenant promises would be the son of Sarai,
though she was now ninety years old; and it was directed that
his name should be Isaac. At the same time, in commemoration of
the promises, Sarai's name was changed to Sarah. On that
memorable day of God's thus revealing his design, Abraham and
his son Ishmael and all the males of his house were circumcised
(Gen. 17). Three months after this, as Abraham sat in his tent
door, he saw three men approaching. They accepted his proffered
hospitality, and, seated under an oak-tree, partook of the fare
which Abraham and Sarah provided. One of the three visitants was
none other than the Lord, and the other two were angels in the
guise of men. The Lord renewed on this occasion his promise of a
son by Sarah, who was rebuked for her unbelief. Abraham
accompanied the three as they proceeded on their journey. The
two angels went on toward Sodom; while the Lord tarried behind
and talked with Abraham, making known to him the destruction
that was about to fall on that guilty city. The patriarch
interceded earnestly in behalf of the doomed city. But as not
even ten righteous persons were found in it, for whose sake the
city would have been spared, the threatened destruction fell
upon it; and early next morning Abraham saw the smoke of the
fire that consumed it as the "smoke of a furnace" (Gen.
After fifteen years' residence at Mamre, Abraham moved
southward, and pitched his tent among the Philistines, near to
Gerar. Here occurred that sad instance of prevarication on his
part in his relation to Abimelech the King (Gen. 20). (See
ABIMELECH ¯T0000040.) Soon after this event, the patriarch left
the vicinity of Gerar, and moved down the fertile valley about
25 miles to Beer-sheba. It was probably here that Isaac was
born, Abraham being now an hundred years old. A feeling of
jealousy now arose between Sarah and Hagar, whose son, Ishmael,
was no longer to be regarded as Abraham's heir. Sarah insisted
that both Hagar and her son should be sent away. This was done,
although it was a hard trial to Abraham (Gen. 21:12). (See HAGAR
¯T0001583; ISHMAEL ¯T0001903.)
At this point there is a blank in the patriarch's history of
perhaps twenty-five years. These years of peace and happiness
were spent at Beer-sheba. The next time we see him his faith is
put to a severe test by the command that suddenly came to him to
go and offer up Isaac, the heir of all the promises, as a
sacrifice on one of the mountains of Moriah. His faith stood the
test (Heb. 11:17-19). He proceeded in a spirit of unhesitating
obedience to carry out the command; and when about to slay his
son, whom he had laid on the altar, his uplifted hand was
arrested by the angel of Jehovah, and a ram, which was entangled
in a thicket near at hand, was seized and offered in his stead.
From this circumstance that place was called Jehovah-jireh,
i.e., "The Lord will provide." The promises made to Abraham were
again confirmed (and this was the last recorded word of God to
the patriarch); and he descended the mount with his son, and
returned to his home at Beer-sheba (Gen. 22:19), where he
resided for some years, and then moved northward to Hebron.
Some years after this Sarah died at Hebron, being 127 years
old. Abraham acquired now the needful possession of a
burying-place, the cave of Machpelah, by purchase from the owner
of it, Ephron the Hittite (Gen. 23); and there he buried Sarah.
His next care was to provide a wife for Isaac, and for this
purpose he sent his steward, Eliezer, to Haran (or Charran, Acts
7:2), where his brother Nahor and his family resided (Gen.
11:31). The result was that Rebekah, the daughter of Nahor's son
Bethuel, became the wife of Isaac (Gen. 24). Abraham then
himself took to wife Keturah, who became the mother of six sons,
whose descendants were afterwards known as the "children of the
east" (Judg. 6:3), and later as "Saracens." At length all his
wanderings came to an end. At the age of 175 years, 100 years
after he had first entered the land of Canaan, he died, and was
buried in the old family burying-place at Machpelah (Gen.
The history of Abraham made a wide and deep impression on the
ancient world, and references to it are interwoven in the
religious traditions of almost all Eastern nations. He is called
"the friend of God" (James 2:23), "faithful Abraham" (Gal. 3:9),
"the father of us all" (Rom. 4:16).