a symbol of kings descended from royal ancestors (Ezek. 17:3,
10; Dan. 11:7); of prosperity (Job 8:16); of the Messiah, a
branch out of the root of the stem of Jesse (Isa. 11:1), the
"beautiful branch" (4:2), a "righteous branch" (Jer. 23:5), "the
Branch" (Zech. 3:8; 6:12).
Disciples are branches of the true vine (John 15:5, 6). "The
branch of the terrible ones" (Isa. 25:5) is rightly translated
in the Revised Version "the song of the terrible ones," i.e.,
the song of victory shall be brought low by the destruction of
Babylon and the return of the Jews from captivity.
The "abominable branch" is a tree on which a malefactor has
been hanged (Isa. 14:19). The "highest branch" in Ezek. 17:3
represents Jehoiakim the king.
branch, the father of Nahor (Gen. 11:20-23); called Saruch in
the papyrus (Job 8:11). (See BULRUSH ¯T0000662.) The expression
"branch and rush" in Isa. 9:14; 19:15 means "utterly."
the heifer, a town in Benjamin (Josh. 18:23), supposed to be
identical with the ruins called Far'ah, about 6 miles north-east
of Jerusalem, in the Wady Far'ah, which is a branch of the Wady
a palm branch, or a thorn bush, a town in the south (the negeb)
of Judah (Josh. 15:31); called also Hazarsusah (19:5), or
Hazar-susim (1 Chr. 4:31).
(Ezek. 30:17), supposed to mean. "a cat," or a deity in the form
of a cat, worshipped by the Egyptians. It was called by the
Greeks Bubastis. The hieroglyphic name is "Pe-bast", i.e., the
house of Bast, the Artemis of the Egyptians. The town of Bubasts
was situated on the Pelusian branch, i.e., the easternmost
branch, of the Delta. It was the seat of one of the chief annual
festivals of the Egyptians. Its ruins bear the modern name of
the Eulaus of the Greeks; a river of Susiana. It was probably
the eastern branch of the Choasper (Kerkhan), which divided into
two branches some 20 miles above the city of Susa. Hence Daniel
(8:2,16) speaks of standing "between the banks of Ulai", i.e.,
between the two streams of the divided river.
This epithet (Gr. Nazaraios) is applied to Christ only once
(Matt. 2:23). In all other cases the word is rendered "of
Nazareth" (Mark 1:24; 10:47; 14:67, etc.). When this Greek
designation was at first applied to our Lord, it was meant
simply to denote the place of his residence. In course of time
the word became a term of reproach. Thus the word "Nazarene"
carries with it an allusion to those prophecies which speak of
Christ as "despised of men" (Isa. 53:3). Some, however, think
that in this name there is an allusion to the Hebrew _netser_,
which signifies a branch or sprout. It is so applied to the
Messiah (Isa. 11:1), i.e., he whom the prophets called the
_Netse_, the "Branch."
The followers of Christ were called "the sect of Nazarenes"
(Acts 24:5). All over Israel and Syria this name is still
given to Christians. (See NAZARETH ¯T0002676.)
dwelling in clayey soil, the descendants of the fifth son of
Canaan (Gen. 10:16), one of the original tribes inhabiting the
land of Canaan before the time of the Israelites (Gen. 15:21;
Deut. 7:1). They were a branch of the great family of the
Hivites. Of their geographical position nothing is certainly
known. Probably they lived somewhere in the central part of
cave-men, a race of Troglodytes who dwelt in the limestone caves
which abounded in Edom. Their ancestor was "Seir," who probably
gave his name to the district where he lived. They were a branch
of the Hivites (Gen. 14:6; 36:20-30; 1 Chr. 1:38, 39). They were
dispossessed by the descendants of Esau, and as a people
gradually became extinct (Deut. 2:12-22).
that portion of the Kohathites that descended from Korah. (1.)
They were an important branch of the singers of the Kohathite
division (2 Chr. 20:19). There are eleven psalms (42-49; 84; 85;
87; 88) dedicated to the sons of Korah.
(2.) Some of the sons of Korah also were "porters" of the
temple (1 Chr. 9:17-19); one of them was over "things that were
made in the pans" (31), i.e., the baking in pans for the
meat-offering (Lev. 2:5).
mentioned in Dan. 2:12 included three classes, (1) astrologers,
(2) Chaldeans, and (3) soothsayers. The word in the original
(hakamim) probably means "medicine men. In Chaldea medicine was
only a branch of magic. The "wise men" of Matt. 2:7, who came
from the East to Jerusalem, were magi from Persia or Arabia.
one of the original tribes scattered over Israel, from Hermon
to Gibeon in the south. The name is interpreted as "midlanders"
or "villagers" (Gen. 10:17; 1 Chr. 1:15). They were probably a
branch of the Hittites. At the time of Jacob's return to Canaan,
Hamor the Hivite was the "prince of the land" (Gen. 24:2-28).
They are next mentioned during the Conquest (Josh. 9:7;
11:19). They principally inhabited the northern confines of
Western Israel (Josh. 11:3; Judg. 3:3). A remnant of them
still existed in the time of Solomon (1 Kings 9:20).
dark; blue, not found in Scripture, but frequently referred to
in the Old Testament under the name of Sihor, i.e., "the black
stream" (Isa. 23:3; Jer. 2:18) or simply "the river" (Gen. 41:1;
Ex. 1:22, etc.) and the "flood of Egypt" (Amos 8:8). It consists
of two rivers, the White Nile, which takes its rise in the
Victoria Nyanza, and the Blue Nile, which rises in the
Abyssinian Mountains. These unite at the town of Khartoum,
whence it pursues its course for 1,800 miles, and falls into the
Mediterranean through its two branches, into which it is divided
a few miles north of Cairo, the Rosetta and the Damietta branch.
(See EGYPT ¯T0001137.)
is frequently mentioned in Scripture. The dove from the ark
brought an olive-branch to Noah (Gen. 8:11). It is mentioned
among the most notable trees of Israel, where it was
cultivated long before the time of the Hebrews (Deut. 6:11;
8:8). It is mentioned in the first Old Testament parable, that
of Jotham (Judg. 9:9), and is named among the blessings of the
"good land," and is at the present day the one characteristic
tree of Israel. The oldest olive-trees in the country are
those which are enclosed in the Garden of Gethsemane. It is
referred to as an emblem of prosperity and beauty and religious
privilege (Ps. 52:8; Jer. 11:16; Hos. 14:6). The two "witnesses"
mentioned in Rev. 11:4 are spoken of as "two olive trees
standing before the God of the earth." (Comp. Zech. 4:3, 11-14.)
The "olive-tree, wild by nature" (Rom. 11:24), is the shoot or
cutting of the good olive-tree which, left ungrafted, grows up
to be a "wild olive." In Rom. 11:17 Paul refers to the practice
of grafting shoots of the wild olive into a "good" olive which
has become unfruitful. By such a process the sap of the good
olive, by pervading the branch which is "graffed in," makes it a
good branch, bearing good olives. Thus the Gentiles, being a
"wild olive," but now "graffed in," yield fruit, but only
through the sap of the tree into which they have been graffed.
This is a process "contrary to nature" (11:24).
or Kittim, a plural form (Gen. 10:4), the name of a branch of
the descendants of Javan, the "son" of Japheth. Balaam foretold
(Num. 24:24) "that ships shall come from the coast of Chittim,
and afflict Eber." Daniel prophesied (11:30) that the ships of
Chittim would come against the king of the north. It probably
denotes Cyprus, whose ancient capital was called Kition by the
The references elsewhere made to Chittim (Isa. 23:1, 12; Jer.
2:10; Ezek. 27:6) are to be explained on the ground that while
the name originally designated the Phoenicians only, it came
latterly to be used of all the islands and various settlements
on the sea-coasts which they had occupied, and then of the
people who succeeded them when the Phoenician power decayed.
Hence it designates generally the islands and coasts of the
Mediterranean and the races that inhabit them.
the giant's backbone (so called from the head of a mountain
which runs out into the sea), an ancient city and harbour at the
north-east end of the Elanitic branch of the Red Sea, the Gulf
of Akabah, near Elath or Eloth (Num. 33:35; Deut. 2:8). Here
Solomon built ships, "Tarshish ships," like those trading from
Tyre to Tarshish and the west, which traded with Ophir (1 Kings
9:26; 2 Chr. 8:17); and here also Jehoshaphat's fleet was
shipwrecked (1 Kings 22:48; 2 Chr. 20:36). It became a populous
town, many of the Jews settling in it (2 Kings 16:6, "Elath").
It is supposed that anciently the north end of the gulf flowed
further into the country than now, as far as 'Ain el-Ghudyan,
which is 10 miles up the dry bed of the Arabah, and that
Ezion-geber may have been there.
complete; vanishing. (1.) The daughter of Diblaim, who (probably
in vision only) became the wife of Hosea (1:3).
(2.) The eldest son of Japheth, and father of Ashkenaz,
Riphath, and Togarmah (Gen. 10:2, 3), whose descendants formed
the principal branch of the population of South-eastern Europe.
He is generally regarded as the ancestor of the Celtae and the
Cimmerii, who in early times settled to the north of the Black
Sea, and gave their name to the Crimea, the ancient Chersonesus
Taurica. Traces of their presence are found in the names
Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the seventh
century B.C. they were driven out of their original seat by the
Scythians, and overran western Asia Minor, whence they were
afterwards expelled. They subsequently reappear in the times of
the Romans as the Cimbri of the north and west of Europe, whence
they crossed to the British Isles, where their descendants are
still found in the Gaels and Cymry. Thus the whole Celtic race
may be regarded as descended from Gomer.
Red Sea, Passage of
The account of the march of the Israelites through the Red Sea
is given in Ex. 14:22-31. There has been great diversity of
opinion as to the precise place where this occurred. The
difficulty of arriving at any definite conclusion on the matter
is much increased by the consideration that the head of the Gulf
of Suez, which was the branch of the sea that was crossed, must
have extended at the time of the Exodus probably 50 miles
farther north than it does at present. Some have argued that the
crossing took place opposite the Wady Tawarik, where the sea is
at present some 7 miles broad. But the opinion that seems to be
best supported is that which points to the neighbourhood of
Suez. This position perfectly satisfies all the conditions of
the stupendous miracle as recorded in the sacred narrative. (See
River of Egypt
(1.) Heb. nahar mitsraim, denotes in Gen. 15:18 the Nile, or its
eastern branch (2 Chr. 9:26). (2.) In Num. 34:5 (R.V., "brook of
Egypt") the Hebrew word is _nahal_, denoting a stream flowing
rapidly in winter, or in the rainy season. This is a desert
stream on the borders of Egypt. It is now called the Wady
el-'Arish. The present boundary between Egypt and Israel is
about midway between this wady and Gaza. (See Num. 34:5; Josh.
15:4, 47; 1 Kings 8:65; 2 Kings 24:7; Isa. 27:12; Ezek. 47:19.
In all these passages the R.V. has "brook" and the A.V.
rough; hairy. (1.) A Horite; one of the "dukes" of Edom (Gen.
(2.) The name of a mountainous region occupied by the
Edomites, extending along the eastern side of the Arabah from
the south-eastern extremity of the Dead Sea to near the Akabah,
or the eastern branch of the Red Sea. It was originally occupied
by the Horites (Gen. 14:6), who were afterwards driven out by
the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the
descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10;
Isa. 21:11; Exek. 25:8).
(3.) A mountain range (not the Edomite range, Gen. 32:3) lying
between the Wady Aly and the Wady Ghurab (Josh. 15:10).
=Tahpanhes=Tehaphnehes, (called "Daphne" by the Greeks, now Tell
Defenneh), an ancient Egyptian city, on the Tanitic branch of
the Nile, about 16 miles from Pelusium. The Jews from Jerusalem
fled to this place after the death of Gedaliah (q.v.), and
settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A
platform of brick-work, which there is every reason to believe
was the pavement at the entry of Pharaoh's palace, has been
discovered at this place. "Here," says the discoverer, Mr.
Petrie, "the ceremony described by Jeremiah [43:8-10;
"brick-kiln", i.e., pavement of brick] took place before the
chiefs of the fugitives assembled on the platform, and here
Nebuchadnezzar spread his royal pavilion" (R.V., "brickwork").
(Old Egypt. Sant= "stronghold," the modern San). A city on the
Tanitic branch of the Nile, called by the Greeks Tanis. It was
built seven years after Hebron in Israel (Num. 13:22). This
great and important city was the capital of the Hyksos, or
Shepherd kings, who ruled Egypt for more than 500 years. It was
the frontier town of Goshen. Here Pharaoh was holding his court
at the time of his various interviews with Moses and Aaron. "No
trace of Zoan exists; Tanis was built over it, and city after
city has been built over the ruins of that" (Harper, Bible and
Modern Discovery). Extensive mounds of ruins, the wreck of the
ancient city, now mark its site (Isa. 19:11, 13; 30:4; Ezek.
30:14). "The whole constitutes one of the grandest and oldest
ruins in the world."
This city was also called "the Field of Zoan" (Ps. 78:12, 43)
and "the Town of Rameses" (q.v.), because the oppressor rebuilt
and embellished it, probably by the forced labour of the
Hebrews, and made it his northern capital.
(Gen. 10:14, R.V.; but in A.V., "Philistim"), a tribe allied to
the Phoenicians. They were a branch of the primitive race which
spread over the whole district of the Lebanon and the valley of
the Jordan, and Crete and other Mediterranean islands. Some
suppose them to have been a branch of the Rephaim (2 Sam.
21:16-22). In the time of Abraham they inhabited the south-west
of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34;
26:1). They are, however, not noticed among the Canaanitish
tribes mentioned in the Pentateuch. They are spoken of by Amos
(9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete,
or, as some think, the Delta of Egypt. In the whole record from
Exodus to Samuel they are represented as inhabiting the tract of
country which lay between Judea and Egypt (Ex. 13:17; 15:14, 15;
Josh. 13:3; 1 Sam. 4).
This powerful tribe made frequent incursions against the
Hebrews. There was almost perpetual war between them. They
sometimes held the tribes, especially the southern tribes, in
degrading servitude (Judg. 15:11; 1 Sam. 13:19-22); at other
times they were defeated with great slaughter (1 Sam. 14:1-47;
17). These hostilities did not cease till the time of Hezekiah
(2 Kings 18:8), when they were entirely subdued. They still,
however, occupied their territory, and always showed their old
hatred to Israel (Ezek. 25:15-17). They were finally conquered
by the Romans.
The Philistines are called Pulsata or Pulista on the Egyptian
monuments; the land of the Philistines (Philistia) being termed
Palastu and Pilista in the Assyrian inscriptions. They occupied
the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in
the south-western corner of Canaan, which belonged to Egypt up
to the closing days of the Nineteenth Dynasty. The occupation
took place during the reign of Rameses III. of the Twentieth
Dynasty. The Philistines had formed part of the great naval
confederacy which attacked Egypt, but were eventually repulsed
by that Pharaoh, who, however, could not dislodge them from
their settlements in Israel. As they did not enter Israel
till the time of the Exodus, the use of the name Philistines in
Gen. 26:1 must be proleptic. Indeed the country was properly
Gerar, as in ch. 20.
They are called Allophyli, "foreigners," in the Septuagint,
and in the Books of Samuel they are spoken of as uncircumcised.
It would therefore appear that they were not of the Semitic
race, though after their establishment in Canaan they adopted
the Semitic language of the country. We learn from the Old
Testament that they came from Caphtor, usually supposed to be
Crete. From Philistia the name of the land of the Philistines
came to be extended to the whole of "Israel." Many scholars
identify the Philistines with the Pelethites of 2 Sam. 8:18.
(1.) Heb. 'abel (Judg. 11:33), a "grassy plain" or "meadow."
Instead of "plains of the vineyards," as in the Authorized
Version, the Revised Version has "Abel-cheramim" (q.v.), comp.
Judg. 11:22; 2 Chr. 16:4.
(2.) Heb. 'elon (Gen. 12:6; 13:18; 14:13; 18:1; Deut. 11:30;
Judg. 9:6), more correctly "oak," as in the Revised Version;
(3.) Heb. bik'ah (Gen. 11:2; Neh. 6:2; Ezek. 3:23; Dan. 3:1),
properly a valley, as rendered in Isa. 40:4, a broad plain
between mountains. In Amos 1:5 the margin of Authorized Version
(4.) Heb. kikar, "the circle," used only of the Ghor, or the
low ground along the Jordan (Gen. 13:10-12; 19:17, 25, 28, 29;
Deut. 34:3; 2 Sam. 18:23; 1 Kings 7:46; 2 Chr. 4:17; Neh. 3:22;
12:28), the floor of the valley through which it flows. This
name is applied to the Jordan valley as far north as Succoth.
(5.) Heb. mishor, "level ground," smooth, grassy table-land
(Deut. 3:10; 4:43; Josh. 13:9, 16, 17, 21; 20:8; Jer. 48:21), an
expanse of rolling downs without rock or stone. In these
passages, with the article prefixed, it denotes the plain in the
tribe of Reuben. In 2 Chr. 26:10 the plain of Judah is meant.
Jerusalem is called "the rock of the plain" in Jer. 21:13,
because the hills on which it is built rise high above the
(6.) Heb. 'arabah, the valley from the Sea of Galilee
southward to the Dead Sea (the "sea of the plain," 2 Kings
14:25; Deut. 1:1; 2:8), a distance of about 70 miles. It is
called by the modern Arabs the Ghor. This Hebrew name is found
in Authorized Version (Josh. 18:18), and is uniformly used in
the Revised Version. Down through the centre of this plain is a
ravine, from 200 to 300 yards wide, and from 50 to 100 feet
deep, through which the Jordan flows in a winding course. This
ravine is called the "lower plain."
The name Arabah is also applied to the whole Jordan valley
from Mount Hermon to the eastern branch of the Red Sea, a
distance of about 200 miles, as well as to that portion of the
valley which stretches from the Sea of Galilee to the same
branch of the Red Sea, i.e., to the Gulf of Akabah about 100
miles in all.
(7.) Heb. shephelah, "low ground," "low hill-land," rendered
"vale" or "valley" in Authorized Version (Josh. 9:1; 10:40;
11:2; 12:8; Judg. 1:9; 1 Kings 10:27). In Authorized Version (1
Chr. 27:28; 2 Chr. 26:10) it is also rendered "low country." In
Jer. 17:26, Obad. 1:19, Zech. 7:7, "plain." The Revised Version
renders it uniformly "low land." When it is preceded by the
article, as in Deut. 1:7, Josh. 11:16; 15:33, Jer. 32:44; 33:13,
Zech. 7:7, "the shephelah," it denotes the plain along the
Mediterranean from Joppa to Gaza, "the plain of the
Philistines." (See VALLEY ¯T0003764.)
a possession; a spear. (1.) The first-born son of Adam and Eve
(Gen. 4). He became a tiller of the ground, as his brother Abel
followed the pursuits of pastoral life. He was "a sullen,
self-willed, haughty, vindictive man; wanting the religious
element in his character, and defiant even in his attitude
towards God." It came to pass "in process of time" (marg. "at
the end of days"), i.e., probably on the Sabbath, that the two
brothers presented their offerings to the Lord. Abel's offering
was of the "firstlings of his flock and of the fat," while
Cain's was "of the fruit of the ground." Abel's sacrifice was
"more excellent" (Heb. 11:4) than Cain's, and was accepted by
God. On this account Cain was "very wroth," and cherished
feelings of murderous hatred against his brother, and was at
length guilty of the desperate outrage of putting him to death
(1 John 3:12). For this crime he was expelled from Eden, and
henceforth led the life of an exile, bearing upon him some mark
which God had set upon him in answer to his own cry for mercy,
so that thereby he might be protected from the wrath of his
fellow-men; or it may be that God only gave him some sign to
assure him that he would not be slain (Gen. 4:15). Doomed to be
a wanderer and a fugitive in the earth, he went forth into the
"land of Nod", i.e., the land of "exile", which is said to have
been in the "east of Eden," and there he built a city, the first
we read of, and called it after his son's name, Enoch. His
descendants are enumerated to the sixth generation. They
gradually degenerated in their moral and spiritual condition
till they became wholly corrupt before God. This corruption
prevailed, and at length the Deluge was sent by God to prevent
the final triumph of evil. (See ABEL ¯T0000015.)
(2.) A town of the Kenites, a branch of the Midianites (Josh.
15:57), on the east edge of the mountain above Engedi; probably
the "nest in a rock" mentioned by Balaam (Num. 24:21). It is
identified with the modern Yekin, 3 miles south-east of Hebron.
anointed, the Greek translation of the Hebrew word rendered
"Messiah" (q.v.), the official title of our Lord, occurring five
hundred and fourteen times in the New Testament. It denotes that
he was anointed or consecrated to his great redemptive work as
Prophet, Priest, and King of his people. He is Jesus the Christ
(Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus
spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles
him "Messiah the Prince."
The Messiah is the same person as "the seed of the woman"
(Gen. 3:15), "the seed of Abraham" (Gen. 22:18), the "Prophet
like unto Moses" (Deut. 18:15), "the priest after the order of
Melchizedek" (Ps. 110:4), "the rod out of the stem of Jesse"
(Isa. 11:1, 10), the "Immanuel," the virgin's son (Isa. 7:14),
"the branch of Jehovah" (Isa. 4:2), and "the messenger of the
covenant" (Mal. 3:1). This is he "of whom Moses in the law and
the prophets did write." The Old Testament Scripture is full of
prophetic declarations regarding the Great Deliverer and the
work he was to accomplish. Jesus the Christ is Jesus the Great
Deliverer, the Anointed One, the Saviour of men. This name
denotes that Jesus was divinely appointed, commissioned, and
accredited as the Saviour of men (Heb. 5:4; Isa. 11:2-4; 49:6;
John 5:37; Acts 2:22).
To believe that "Jesus is the Christ" is to believe that he is
the Anointed, the Messiah of the prophets, the Saviour sent of
God, that he was, in a word, what he claimed to be. This is to
believe the gospel, by the faith of which alone men can be
brought unto God. That Jesus is the Christ is the testimony of
God, and the faith of this constitutes a Christian (1 Cor. 12:3;
1 John 5:1).
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. Madai, which is rendered in the Authorized Version (1)
"Madai," Gen. 10:2; (2) "Medes," 2 Kings 17:6; 18:11; (3)
"Media," Esther 1:3; 10:2; Isa. 21:2; Dan. 8:20; (4) "Mede,"
only in Dan. 11:1.
We first hear of this people in the Assyrian cuneiform
records, under the name of Amada, about B.C. 840. They appear to
have been a branch of the Aryans, who came from the east bank of
the Indus, and were probably the predominant race for a while in
the Mesopotamian valley. They consisted for three or four
centuries of a number of tribes, each ruled by its own chief,
who at length were brought under the Assyrian yoke (2 Kings
17:6). From this subjection they achieved deliverance, and
formed themselves into an empire under Cyaxares (B.C. 633). This
monarch entered into an alliance with the king of Babylon, and
invaded Assyria, capturing and destroying the city of Nineveh
(B.C. 625), thus putting an end to the Assyrian monarchy (Nah.
1:8; 2:5,6; 3:13, 14).
Media now rose to a place of great power, vastly extending its
boundaries. But it did not long exist as an independent kingdom.
It rose with Cyaxares, its first king, and it passed away with
him; for during the reign of his son and successor Astyages, the
Persians waged war against the Medes and conquered them, the two
nations being united under one monarch, Cyrus the Persian (B.C.
The "cities of the Medes" are first mentioned in connection
with the deportation of the Israelites on the destruction of
Samaria (2 Kings 17:6; 18:11). Soon afterwards Isaiah (13:17;
21:2) speaks of the part taken by the Medes in the destruction
of Babylon (comp. Jer. 51:11, 28). Daniel gives an account of
the reign of Darius the Mede, who was made viceroy by Cyrus
(Dan. 6:1-28). The decree of Cyrus, Ezra informs us (6:2-5), was
found in "the palace that is in the province of the Medes,"
Achmetha or Ecbatana of the Greeks, which is the only Median
city mentioned in Scripture.
The sea so called extends along the west coast of Arabia for
about 1,400 miles, and separates Asia from Africa. It is
connected with the Indian Ocean, of which it is an arm, by the
Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200
miles from its nothern extremity it is divided into two arms,
that on the east called the AElanitic Gulf, now the Bahr
el-'Akabah, about 100 miles long by 15 broad, and that on the
west the Gulf of Suez, about 150 miles long by about 20 broad.
This branch is now connected with the Mediterranean by the Suez
Canal. Between these two arms lies the Sinaitic Peninsula.
The Hebrew name generally given to this sea is _Yam Suph_.
This word _suph_ means a woolly kind of sea-weed, which the sea
casts up in great abundance on its shores. In these passages,
Ex. 10:19; 13:18; 15:4, 22; 23:31; Num. 14:25, etc., the Hebrew
name is always translated "Red Sea," which was the name given to
it by the Greeks. The origin of this name (Red Sea) is
uncertain. Some think it is derived from the red colour of the
mountains on the western shore; others from the red coral found
in the sea, or the red appearance sometimes given to the water
by certain zoophytes floating in it. In the New Testament (Acts
7:36; Heb. 11:29) this name is given to the Gulf of Suez.
This sea was also called by the Hebrews Yam-mitstraim, i.e.,
"the Egyptian sea" (Isa. 11:15), and simply Ha-yam, "the sea"
(Ex. 14:2, 9, 16, 21, 28; Josh. 24:6, 7; Isa. 10:26, etc.).
The great historical event connected with the Red Sea is the
passage of the children of Israel, and the overthrow of the
Egyptians, to which there is frequent reference in Scripture
(Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16; 2
Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).
black. (1.) A son, probably the eldest, of Ham, and the father
of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush
seems to have derived its name. The question of the precise
locality of the land of Cush has given rise to not a little
controversy. The second river of Paradise surrounded the whole
land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old
Testament generally applied to the countries south of the
Israelites. It was the southern limit of Egypt (Ezek. 29:10,
A.V. "Ethiopia," Heb. Cush), with which it is generally
associated (Ps. 68:31; Isa. 18:1; Jer. 46:9, etc.). It stands
also associated with Elam (Isa. 11:11), with Persia (Ezek.
38:5), and with the Sabeans (Isa. 45:14). From these facts it
has been inferred that Cush included Arabia and the country on
the west coast of the Red Sea. Rawlinson takes it to be the
country still known as Khuzi-stan, on the east side of the Lower
Tigris. But there are intimations which warrant the conclusion
that there was also a Cush in Africa, the Ethiopia (so called by
the Greeks) of Africa. Ezekiel speaks (29:10; comp. 30:4-6) of
it as lying south of Egypt. It was the country now known to us
as Nubia and Abyssinia (Isa. 18:1; Zeph. 3:10, Heb. Cush). In
ancient Egyptian inscriptions Ethiopia is termed _Kesh_. The
Cushites appear to have spread along extensive tracts,
stretching from the Upper Nile to the Euphrates and Tigris. At
an early period there was a stream of migration of Cushites
"from Ethiopia, properly so called, through Arabia, Babylonia,
and Persia, to Western India." The Hamite races, soon after
their arrival in Africa, began to spread north, east, and west.
Three branches of the Cushite or Ethiopian stock, moving from
Western Asia, settled in the regions contiguous to the Persian
Gulf. One branch, called the Cossaeans, settled in the
mountainous district on the east of the Tigris, known afterwards
as Susiana; another occupied the lower regions of the Euphrates
and the Tigris; while a third colonized the southern shores and
islands of the gulf, whence they afterwards emigrated to the
Mediterranean and settled on the coast of Israel as the
Phoenicians. Nimrod was a great Cushite chief. He conquered the
Accadians, a Tauranian race, already settled in Mesopotamia, and
founded his kingdom, the Cushites mingling with the Accads, and
so forming the Chaldean nation.
(2.) A Benjamite of this name is mentioned in the title of Ps.
7. "Cush was probably a follower of Saul, the head of his tribe,
and had sought the friendship of David for the purpose of
'rewarding evil to him that was at peace with him.'"
white, "the white mountain of Syria," is the loftiest and most
celebrated mountain range in Syria. It is a branch running
southward from the Caucasus, and at its lower end forking into
two parallel ranges, the eastern or Anti-Lebanon, and the
western or Lebanon proper. They enclose a long valley (Josh.
11:17) of from 5 to 8 miles in width, called by Roman writers
Coele-Syria, now called el-Buka'a, "the valley," a prolongation
of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern
extremity in the gorge of the Leontes, the ancient Litany, and
extends north-east, parallel to the Mediterranean coast, as far
as the river Eleutherus, at the plain of Emesa, "the entering of
Hamath" (Num. 34:8; 1 Kings 8:65), in all about 90 geographical
miles in extent. The average height of this range is from 6,000
to 8,000 feet; the peak of Jebel Mukhmel is about 10,200 feet,
and the Sannin about 9,000. The highest peaks are covered with
perpetual snow and ice. In the recesses of the range wild beasts
as of old still abound (2 Kings 14:9; Cant. 4:8). The scenes of
the Lebanon are remarkable for their grandeur and beauty, and
supplied the sacred writers with many expressive similes (Ps.
29:5, 6; 72:16; 104:16-18; Cant. 4:15; Isa. 2:13; 35:2; 60:13;
Hos. 14:5). It is famous for its cedars (Cant. 5:15), its wines
(Hos. 14:7), and its cool waters (Jer. 18:14). The ancient
inhabitants were Giblites and Hivites (Josh. 13:5; Judg. 3:3).
It was part of the Phoenician kingdom (1 Kings 5:2-6).
The eastern range, or Anti-Lebanon, or "Lebanon towards the
sunrising," runs nearly parallel with the western from the plain
of Emesa till it connects with the hills of Galilee in the
south. The height of this range is about 5,000 feet. Its highest
peak is Hermon (q.v.), from which a number of lesser ranges
Lebanon is first mentioned in the description of the boundary
of Israel (Deut. 1:7; 11:24). It was assigned to Israel, but
was never conquered (Josh. 13:2-6; Judg. 3:1-3).
The Lebanon range is now inhabited by a population of about
300,000 Christians, Maronites, and Druses, and is ruled by a
Christian governor. The Anti-Lebanon is inhabited by
Mohammedans, and is under a Turkish ruler.
(1.) Heb. midhbar, denoting not a barren desert but a district
or region suitable for pasturing sheep and cattle (Ps. 65:12;
Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place.
This word is used of the wilderness of Beersheba (Gen. 21:14),
on the southern border of Israel; the wilderness of the Red
Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic
peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8),
Judah (Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14, 24;
24:1), Jeruel and Tekoa (2 Chr. 20:16, 20), Kadesh (Ps. 29:8).
"The wilderness of the sea" (Isa. 21:1). Principal Douglas,
referring to this expression, says: "A mysterious name, which
must be meant to describe Babylon (see especially ver. 9),
perhaps because it became the place of discipline to God's
people, as the wilderness of the Red Sea had been (comp. Ezek.
20:35). Otherwise it is in contrast with the symbolic title in
Isa. 22:1. Jerusalem is the "valley of vision," rich in
spiritual husbandry; whereas Babylon, the rival centre of
influence, is spiritually barren and as restless as the sea
(comp. 57:20)." A Short Analysis of the O.T.
(2.) Jeshimon, a desert waste (Deut. 32:10; Ps. 68:7).
(3.) 'Arabah, the name given to the valley from the Dead Sea
to the eastern branch of the Red Sea. In Deut. 1:1; 2:8, it is
rendered "plain" (R.V., "Arabah").
(4.) Tziyyah, a "dry place" (Ps. 78:17; 105:41).
(5.) Tohu, a "desolate" place, a place "waste" or "unoccupied"
(Deut. 32:10; Job 12:24; comp. Gen. 1:2, "without form"). The
wilderness region in the Sinaitic peninsula through which for
forty years the Hebrews wandered is generally styled "the
wilderness of the wanderings." This entire region is in the form
of a triangle, having its base toward the north and its apex
toward the south. Its extent from north to south is about 250
miles, and at its widest point it is about 150 miles broad.
Throughout this vast region of some 1,500 square miles there is
not a single river. The northern part of this triangular
peninsula is properly the "wilderness of the wanderings"
(et-Tih). The western portion of it is called the "wilderness of
Shur" (Ex. 15:22), and the eastern the "wilderness of Paran."
The "wilderness of Judea" (Matt. 3:1) is a wild, barren
region, lying between the Dead Sea and the Hebron Mountains. It
is the "Jeshimon" mentioned in 1 Sam. 23:19.
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."
(Acts 21:2) = Phenice (11:19; 15:3; R.V., Phoenicia), Gr.
phoinix, "a palm", the land of palm-trees; a strip of land of an
average breadth of about 20 miles along the shores of the
Mediterranean, from the river Eleutherus in the north to the
promotory of Carmel in the south, about 120 miles in length.
This name is not found in the Old Testament, and in the New
Testament it is mentioned only in the passages above referred
"In the Egyptian inscriptions Phoenicia is called Keft, the
inhabitants being Kefa; and since Keft-ur, or 'Greater
Phoenicia,' was the name given to the delta of the Nile from the
Phoenician colonies settled upon it, the Philistines who came
from Caphtor or Keft-ur must have been of Phoenician origin"
(comp. Deut. 2:23; Jer. 47:4; Amos 9:7)., Sayce's Bible and the
Phoenicia lay in the very centre of the old world, and was the
natural entrepot for commerce with foreign nations. It was the
"England of antiquity." "The trade routes from all Asia
converged on the Phoenician coast; the centres of commerce on
the Euphrates and Tigris forwarding their goods by way of Tyre
to the Nile, to Arabia, and to the west; and, on the other hand,
the productions of the vast regions bordering the Mediterranean
passing through the Canaanite capital to the eastern world." It
was "situate at the entry of the sea, a merchant of the people
for many isles" (Ezek. 27:3, 4). The far-reaching commercial
activity of the Phoenicians, especially with Tarshish and the
western world, enriched them with vast wealth, which introduced
boundless luxury and developed among them a great activity in
all manner of arts and manufactures. (See TYRE ¯T0003737.)
The Phoenicians were the most enterprising merchants of the
old world, establishing colonies at various places, of which
Carthage was the chief. They were a Canaanite branch of the race
of Ham, and are frequently called Sidonians, from their
principal city of Sidon. None could "skill to hew timber like
unto the Sidonians" (1 Kings 5:6). King Hiram rendered important
service to Solomon in connection with the planning and building
of the temple, casting for him all the vessels for the temple
service, and the two pillars which stood in the front of the
porch, and "the molten sea" (1 Kings 7:21-23). Singular marks
have been found by recent exploration on the great stones that
form the substructure of the temple. These marks, both painted
and engraved, have been regarded as made by the workmen in the
quarries, and as probably intended to indicate the place of
these stones in the building. "The Biblical account (1 Kings
5:17, 18) is accurately descriptive of the massive masonry now
existing at the south-eastern angle (of the temple area), and
standing on the native rock 80 feet below the present surface.
The Royal Engineers found, buried deeply among the rubbish of
many centuries, great stones, costly and hewed stones, forming
the foundation of the sanctuary wall; while Phoenician fragments
of pottery and Phoenician marks painted on the massive blocks
seem to proclaim that the stones were prepared in the quarry by
the cunning workmen of Hiram, the king of Tyre." (See TEMPLE
The Phoenicians have been usually regarded as the inventors of
alphabetic writing. The Egyptians expressed their thoughts by
certain symbols, called "hieroglyphics", i.e., sacred carvings,
so styled because used almost exclusively on sacred subjects.
The recent discovery, however, of inscriptions in Southern
Arabia (Yemen and Hadramaut), known as Hemyaritic, in connection
with various philogical considerations, has led some to the
conclusion that the Phoenician alphabet was derived from the
Mineans (admitting the antiquity of the kingdom of Ma'in, Judg.
10:12; 2 Chr. 26:7). Thus the Phoenician alphabet ceases to be
the mother alphabet. Sayce thinks "it is more than possible that
the Egyptians themselves were emigrants from Southern Arabia."
(See MOABITE STONE ¯T0002586.)
"The Phoenicians were renowned in ancient times for the
manufacture of glass, and some of the specimens of this work
that have been preserved are still the wonder of mankind...In
the matter of shipping, whether ship-building be thought of or
traffic upon the sea, the Phoenicians surpassed all other
nations." "The name Phoenicia is of uncertain origin, though it
may be derived from Fenkhu, the name given in the Egyptian
inscriptions to the natives of Israel. Among the chief
Phoenician cities were Tyre and Sidon, Gebal north of Beirut,
Arvad or Arados and Zemar."