in Num. 8:4, means "turned" or rounded work in gold. The Greek
Version, however, renders the word "solid gold;" the Revised
Version, "beaten work of gold." In 1 Kings 10:16, 17, it
probably means "mixed" gold, as the word ought to be rendered,
i.e., not pure gold. Others render the word in these places
"thin plates of gold."
(Isa. 3:18), anklets of silver or gold, etc., such as are still
used by women in Syria and the East.
region of gold, a place in the desert of Sinai, on the western
shore of the Elanitic gulf (Deut. 1:1). It is now called Dehab.
a worker in silver and gold (Prov. 25:4). In Judg. 17:4 the word
(tsoreph) is rendered "founder," and in Isa. 41:7 "goldsmith."
water of gold, the father of Matred (Gen. 36:39; 1 Chr. 1:50),
and grandfather of Mehetabel, wife of Hadar, the last king of
writing; i.e., a poem or song found in the titles of Ps. 16;
56-60. Some translate the word "golden", i.e., precious. It is
rendered in the LXX. by a word meaning "tablet inscription" or a
"stelograph." The root of the word means to stamp or grave, and
hence it is regarded as denoting a composition so precious as to
be worthy to be engraven on a durable tablet for preservation;
or, as others render, "a psalm precious as stamped gold," from
the word _kethem_, "fine or stamped gold."
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1
Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or
treasured up; thus precious or "fine gold" (1 Kings 6:20; 7:49).
(3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10;
(4.) Heb. betzer, "ore of gold or silver" as dug out of the
mine (Job 36:19, where it means simply riches).
(5.) Heb. kethem, i.e., something concealed or separated (Job
28:16,19; Ps. 45:9; Prov. 25:12). Rendered "golden wedge" in
(6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10;
16:16; Zech. 9:3).
Gold was known from the earliest times (Gen. 2:11). It was
principally used for ornaments (Gen. 24:22). It was very
abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it
were used in connection with the temple (2 Chr. 1:15). It was
found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job
28:16), but not in Israel.
In Dan. 2:38, the Babylonian Empire is spoken of as a "head of
gold" because of its great riches; and Babylon was called by
Isaiah (14:4) the "golden city" (R.V. marg., "exactress,"
adopting the reading _marhebah_, instead of the usual word
the name of a country from which Solomon obtained gold for the
temple (2 Chr. 3:6). Some have identified it with Ophir, but it
is uncertain whether it is even the name of a place. It may
simply, as some think, denote "Oriental regions."
Before the Exile the Jews had no regularly stamped money. They
made use of uncoined shekels or talents of silver, which they
weighed out (Gen. 23:16; Ex. 38:24; 2 Sam. 18:12). Probably the
silver ingots used in the time of Abraham may have been of a
fixed weight, which was in some way indicated on them. The
"pieces of silver" paid by Abimelech to Abraham (Gen. 20:16),
and those also for which Joseph was sold (37:28), were proably
in the form of rings. The shekel was the common standard of
weight and value among the Hebrews down to the time of the
Captivity. Only once is a shekel of gold mentioned (1 Chr.
21:25). The "six thousand of gold" mentioned in the transaction
between Naaman and Gehazi (2 Kings 5:5) were probably so many
shekels of gold. The "piece of money" mentioned in Job 42:11;
Gen. 33:19 (marg., "lambs") was the Hebrew _kesitah_, probably
an uncoined piece of silver of a certain weight in the form of a
sheep or lamb, or perhaps having on it such an impression. The
same Hebrew word is used in Josh. 24:32, which is rendered by
Wickliffe "an hundred yonge scheep."
weight, the common standard both of weight and value among the
Hebrews. It is estimated at 220 English grains, or a little more
than half an ounce avoirdupois. The "shekel of the sanctuary"
(Ex. 30:13; Num. 3:47) was equal to twenty gerahs (Ezek. 45:12).
There were shekels of gold (1 Chr. 21:25), of silver (1 Sam.
9:8), of brass (17:5), and of iron (7). When it became a coined
piece of money, the shekel of gold was equivalent to about 2
pound of our money. Six gold shekels, according to the later
Jewish system, were equal in value to fifty silver ones.
The temple contribution, with which the public sacrifices were
bought (Ex. 30:13; 2 Chr. 24:6), consisted of one common shekel,
or a sanctuary half-shekel, equal to two Attic drachmas. The
coin, a stater (q.v.), which Peter found in the fish's mouth
paid this contribution for both him and Christ (Matt. 17:24,
27). A zuza, or quarter of a shekel, was given by Saul to Samuel
(1 Sam. 9:8).
something girt, a sacred vestment worn originally by the high
priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam.
22:18), and characteristic of his office (1 Sam. 2:18, 28;
14:3). It was worn by Samuel, and also by David (2 Sam. 6:14).
It was made of fine linen, and consisted of two pieces, which
hung from the neck, and covered both the back and front, above
the tunic and outer garment (Ex. 28:31). That of the high priest
was embroidered with divers colours. The two pieces were joined
together over the shoulders (hence in Latin called
superhumerale) by clasps or buckles of gold or precious stones,
and fastened round the waist by a "curious girdle of gold, blue,
purple, and fine twined linen" (28:6-12).
The breastplate, with the Urim and Thummim, was attached to
one of the two portions into which the tabernacle was divided
(Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in
height and breadth. It was illuminated by the golden
candlestick, as it had no opening to admit the light. It
contained the table of showbread (Ex. 25:23-29) and the golden
altar of incense (30:1-11). It was divided from the holy of
holies by a veil of the most costly materials and the brightest
The arrangement of the temple (q.v.) was the same in this
respect. In it the walls of hewn stone were wainscotted with
cedar and overlaid with gold, and adorned with beautiful
carvings. It was entered from the porch by folding doors
overlaid with gold and richly embossed. Outside the holy place
stood the great tank or "sea" of molten brass, supported by
twelve oxen, three turned each way, capable of containing two
thousand baths of water. Besides this there were ten lavers and
the brazen altar of burnt sacrifice.
(Heb. kapporeth, a "covering;" LXX. and N.T., hilasterion;
Vulg., propitiatorium), the covering or lid of the ark of the
covenant (q.v.). It was of acacia wood, overlaid with gold, or
perhaps rather a plate of solid gold, 2 1/2 cubits long and 1
1/2 broad (Ex. 25:17; 30:6; 31:7). It is compared to the throne
of grace (Heb. 9:5; Eph. 2:6). The holy of holies is called the
"place of the mercy-seat" (1 Chr. 28:11: Lev. 16:2).
It has been conjectured that the censer (thumiaterion, meaning
"anything having regard to or employed in the burning of
incense") mentioned in Heb. 9:4 was the "mercy-seat," at which
the incense was burned by the high priest on the great day of
atonement, and upon or toward which the blood of the goat was
sprinkled (Lev. 16:11-16; comp. Num. 7:89 and Ex. 25:22).
(Ezek. 1:4, 27; 8:2. Heb., hashmal, rendered by the LXX.
elektron, and by the Vulgate electrum), a metal compounded of
silver and gold. Some translate the word by "polished brass,"
others "fine brass," as in Rev. 1:15; 2:18. It was probably the
mixture now called electrum. The word has no connection,
however, with what is now called amber, which is a gummy
substance, reckoned as belonging to the mineral kingdom though
of vegetable origin, a fossil resin.
ore of gold or silver. (1.) A city of the Reubenites; one of the
three cities of refuge on the east of Jordan (Deut. 4: 43; Josh.
20:8). It has been identified with the modern ruined village of
Burazin, some 12 miles north of Heshbon; also with
Kasur-el-Besheir, 2 miles south-west of Dibon.
(2.) A descendant of Asher (1 Chr. 7:37).
the curb put into the mouths of horses to restrain them. The
Hebrew word (metheg) so rendered in Ps. 32:9 is elsewhere
translated "bridle" (2 Kings 19:28; Prov. 26:3; Isa. 37:29).
Bits were generally made of bronze or iron, but sometimes also
of gold or silver. In James 3:3 the Authorized Version
translates the Greek word by "bits," but the Revised Version by
the covering (1 Kings 7:3,7) of the inside roof and walls of a
house with planks of wood (2 Chr. 3:5; Jer. 22:14). Ceilings
were sometimes adorned with various ornaments in stucco, gold,
silver, gems, and ivory. The ceilings of the temple and of
Solomon's palace are described 1 Kings 6:9, 15; 7:3; 2 Chr.
a bowl or deep dish. The silver vessels given by the heads of
the tribes for the services of the tabernacle are so named (Num.
7:13, etc.). The "charger" in which the Baptist's head was
presented was a platter or flat wooden trencher (Matt. 14:8, 11;
Mark 6:25, 28). The chargers of gold and silver of Ezra 1:9 were
probably basins for receiving the blood of sacrifices.
for eating from (2 Kings 21:13). Judas dipped his hand with a
"sop" or piece of bread in the same dish with our Lord, thereby
indicating friendly intimacy (Matt. 26:23). The "lordly dish" in
Judg. 5:25 was probably the shallow drinking cup, usually of
brass. In Judg. 6:38 the same Hebrew word is rendered "bowl."
The dishes of the tabernacle were made of pure gold (Ex.
The Authorized Version understood the word 'adarkonim (1 Chr.
29:7; Ezra 8:27), and the similar word darkomnim (Ezra 2:69;
Neh. 7:70), as equivalent to the Greek silver coin the drachma.
But the Revised Version rightly regards it as the Greek
dareikos, a Persian gold coin (the daric) of the value of about
1 pound, 2s., which was first struck by Darius, the son of
Hystaspes, and was current in Western Asia long after the fall
of the Persian empire. (See DARIC ¯T0000974.)
(2 Sam. 12:30, Heb., R.V., "their king;" Jer. 49:1, 3, R.V.;
Zeph. 1:5), the national idol of the Ammonites. When Rabbah was
taken by David, the crown of this idol was among the spoils. The
weight is said to have been "a talent of gold" (above 100 lbs.).
The expression probably denotes its value rather than its
weight. It was adorned with precious stones.
portion (Ezek. 45:12), rendered "pound" (1 Kings 10:17; Ezra
2:69; Neh. 7:71, 72), a weight variously estimated, probably
about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred
common shekels (q.v.). (Comp. 1 Kings 10:17, and 2 Chr. 9:16).
Only mentioned in Isa. 3:21, although refered to in Gen. 24:47,
Prov. 11:22, Hos. 2:13. They were among the most valued of
ancient female ornaments. They "were made of ivory or metal, and
occasionally jewelled. They were more than an inch in diameter,
and hung upon the mouth. Eliezer gave one to Rebekah which was
of gold and weighed half a shekel...At the present day the women
in the country and in the desert wear these ornaments in one of
the sides of the nostrils, which droop like the ears in
of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal
to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the
LXX., was only 82 1/4 lbs. It was in the form of a circular
mass, as the Hebrew name _kikkar_ denotes. A talent of gold was
double the weight of a talent of silver (2 Sam. 12:30). Parable
of the talents (Matt. 18:24; 25:15).
Ex. 25:30 (R.V. marg., "presence bread"); 1 Chr. 9:32 (marg.,
"bread of ordering"); Num. 4:7: called "hallowed bread" (R.V.,
"holy bread") in 1 Sam. 21:1-6.
This bread consisted of twelve loaves made of the finest
flour. They were flat and thin, and were placed in two rows of
six each on a table in the holy place before the Lord. They were
renewed every Sabbath (Lev. 24:5-9), and those that were removed
to give place to the new ones were to be eaten by the priests
only in the holy place (see 1 Sam. 21:3-6; comp. Matt. 12:3, 4).
The number of the loaves represented the twelve tribes of
Israel, and also the entire spiritual Israel, "the true Israel;"
and the placing of them on the table symbolized the entire
consecration of Israel to the Lord, and their acceptance of God
as their God. The table for the bread was made of acacia wood, 3
feet long, 18 inches broad, and 2 feet 3 inches high. It was
plated with pure gold. Two staves, plated with gold, passed
through golden rings, were used for carrying it.
the rendering in the Authorized Version of the Hebrew word
_tarshish_, a precious stone; probably so called as being
brought from Tarshish. It was one of the stones on the
breastplate of the high priest (Ex. 28:20; R.V. marg.,
"chalcedony;" 39:13). The colour of the wheels in Ezekiel's
vision was as the colour of a beryl stone (1:16; 10:9; R.V.,
"stone of Tarshish"). It is mentioned in Cant. 5:14; Dan. 10:6;
Rev. 21:20. In Ezek. 28:13 the LXX. render the word by
"chrysolite," which the Jewish historian Josephus regards as its
proper translation. This also is the rendering given in the
Authorized Version in the margin. That was a gold-coloured gem,
the topaz of ancient authors.
in the Revised Version of 1 Chr. 29:7; Ezra 2:69; 8:27; Neh.
7:70-72, where the Authorized Version has "dram." It is the
rendering of the Hebrew darkemon and the Greek dareikos. It was
a gold coin, bearing the figure of a Persian King with his crown
and armed with bow and arrow. It was current among the Jews
after their return from Babylon, i.e., while under the Persian
domination. It weighed about 128 grains troy, and was of the
value of about one guinea or rather more of our money. It is the
first coin mentioned in Scripture, and is the oldest that
history makes known to us.
(1.) One of the sons of Joktan (Gen. 10:29).
(2.) Some region famous for its gold (1 Kings 9:28; 10:11;
22:48; Job 22:24; 28:16; Isa. 13:12). In the LXX. this word is
rendered "Sophir," and "Sofir" is the Coptic name for India,
which is the rendering of the Arabic version, as also of the
Vulgate. Josephus has identified it with the Golden Chersonese,
i.e., the Malay peninsula. It is now generally identified with
Abhira, at the mouth of the Indus. Much may be said, however, in
favour of the opinion that it was somewhere in Arabia.
Of uncoined money the first notice we have is in the history of
Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in
connection with the purchase of the cave of Machpelah (23:16),
and again in connection with Jacob's purchase of a field at
Shalem (Gen. 33:18, 19) for "an hundred pieces of money"=an
hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money,
as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of
money, silver of a fixed weight. This appears also in all the
subsequent history of the Jewish people, in all their internal
as well as foreign transactions. There were in common use in
trade silver pieces of a definite weight, shekels, half-shekels,
and quarter-shekels. But these were not properly coins, which
are pieces of metal authoritatively issued, and bearing a stamp.
Of the use of coined money we have no early notice among the
Hebrews. The first mentioned is of Persian coinage, the daric
(Ezra 2:69; Neh. 7:70) and the 'adarkon (Ezra 8:27). The daric
(q.v.) was a gold piece current in Israel in the time of
Cyrus. As long as the Jews, after the Exile, lived under Persian
rule, they used Persian coins. These gave place to Greek coins
when Israel came under the dominion of the Greeks (B.C. 331),
the coins consisting of gold, silver, and copper pieces. The
usual gold pieces were staters (q.v.), and the silver coins
tetradrachms and drachms.
In the year B.C. 140, Antiochus VII. gave permission to Simon
the Maccabee to coin Jewish money. Shekels (q.v.) were then
coined bearing the figure of the almond rod and the pot of
called also Achar, i.e., one who troubles (1 Chr. 2:7), in
commemoration of his crime, which brought upon him an awful
destruction (Josh. 7:1). On the occasion of the fall of Jericho,
he seized, contrary to the divine command, an ingot of gold, a
quantity of silver, and a costly Babylonish garment, which he
hid in his tent. Joshua was convinced that the defeat which the
Israelites afterwards sustained before Ai was a proof of the
divine displeasure on account of some crime, and he at once
adopted means by the use of the lot for discovering the
criminal. It was then found that Achan was guilty, and he was
stoned to death in the valley of Achor. He and all that belonged
to him were then consumed by fire, and a heap of stones was
raised over the ashes.
how little! as nothing. (1.) A town on the eastern border of
Asher (Josh. 19:27), probably one of the towns given by Solomon
to Hiram; the modern Kabul, some 8 miles east of Accho, on the
very borders of Galilee.
(2.) A district in the north-west of Galilee, near to Tyre,
containing twenty cities given to Hiram by Solomon as a reward
for various services rendered to him in building the temple (1
Kings 9:13), and as payment of the six score talents of gold he
had borrowed from him. Hiram gave the cities this name because
he was not pleased with the gift, the name signifying "good for
nothing." Hiram seems afterwards to have restored these cities
to Solomon (2 Chr. 8:2).
(1.) A part of the insignia of office. A chain of gold was
placed about Joseph's neck (Gen. 41:42); and one was promised to
Daniel (5:7). It is used as a symbol of sovereignty (Ezek.
16:11). The breast-plate of the high-priest was fastened to the
ephod by golden chains (Ex. 39:17, 21).
(2.) It was used as an ornament (Prov. 1:9; Cant. 1:10). The
Midianites adorned the necks of their camels with chains (Judg.
(3.) Chains were also used as fetters wherewith prisoners were
bound (Judg. 16:21; 2 Sam. 3:34; 2 Kings 25:7; Jer. 39:7). Paul
was in this manner bound to a Roman soldier (Acts 28:20; Eph.
6:20; 2 Tim. 1:16). Sometimes, for the sake of greater security,
the prisoner was attached by two chains to two soldiers, as in
the case of Peter (Acts 12:6).
(1.) Heb. pattish, used by gold-beaters (Isa. 41:7) and by
quarry-men (Jer. 23:29). Metaphorically of Babylon (Jer. 50:23)
(2.) Heb. makabah, a stone-cutter's mallet (1 Kings 6:7), or
of any workman (Judg. 4:21; Isa. 44:12).
(3.) Heb. halmuth, a poetical word for a workman's hammer,
found only in Judg. 5:26, where it denotes the mallet with which
the pins of the tent of the nomad are driven into the ground.
(4.) Heb. mappets, rendered "battle-axe" in Jer. 51:20. This
was properly a "mace," which is thus described by Rawlinson:
"The Assyrian mace was a short, thin weapon, and must either
have been made of a very tough wood or (and this is more
probable) of metal. It had an ornamented head, which was
sometimes very beautifully modelled, and generally a strap or
string at the lower end by which it could be grasped with
=Sheshonk I., king of Egypt. His reign was one of great national
success, and a record of his wars and conquests adorns the
portico of what are called the "Bubastite kings" at Karnak, the
ancient Thebes. Among these conquests is a record of that of
Judea. In the fifth year of Rehoboam's reign Shishak came up
against the kingdom of Judah with a powerful army. He took the
fenced cities and came to Jerusalem. He pillaged the treasures
of the temple and of the royal palace, and carried away the
shields of gold which Solomon had made (1 Kings 11:40; 14:25; 2
Chr. 12:2). (See REHOBOAM ¯T0003094.) This expedition of the
Egyptian king was undertaken at the instigation of Jeroboam for
the purpose of humbling Judah. Hostilities between the two
kingdoms still continued; but during Rehoboam's reign there was
not again the intervention of a third party.
Reduced to English troy-weight, the Hebrew weights were: (1.)
The gerah (Lev. 27:25; Num. 3:47), a Hebrew word, meaning a
grain or kernel, and hence a small weight. It was the twentieth
part of a shekel, and equal to 12 grains.
(2.) Bekah (Ex. 38:26), meaning "a half" i.e., "half a
shekel," equal to 5 pennyweight.
(3.) Shekel, "a weight," only in the Old Testament, and
frequently in its original form (Gen. 23:15, 16; Ex. 21:32;
30:13, 15; 38:24-29, etc.). It was equal to 10 pennyweight.
(4.) Ma'neh, "a part" or "portion" (Ezek. 45:12), equal to 60
shekels, i.e., to 2 lbs. 6 oz.
(5.) Talent of silver (2 Kings 5:22), equal to 3,000 shekels,
i.e., 125 lbs.
(6.) Talent of gold (Ex. 25:39), double the preceding, i.e.,
the lamp-stand, "candelabrum," which Moses was commanded to make
for the tabernacle, according to the pattern shown him. Its form
is described in Ex. 25:31-40; 37:17-24, and may be seen
represented on the Arch of Titus at Rome. It was among the
spoils taken by the Romans from the temple of Jerusalem (A.D.
70). It was made of fine gold, and with the utensils belonging
to it was a talent in weight.
The tabernacle was a tent without windows, and thus artificial
light was needed. This was supplied by the candlestick, which,
however, served also as a symbol of the church or people of God,
who are "the light of the world." The light which "symbolizes
the knowledge of God is not the sun or any natural light, but an
artificial light supplied with a specially prepared oil; for the
knowledge of God is in truth not natural nor common to all men,
but furnished over and above nature."
This candlestick was placed on the south side of the Holy
Place, opposite the table of shewbread (Ex. 27:21; 30:7, 8; Lev.
24:3; 1 Sam. 3:3). It was lighted every evening, and was
extinguished in the morning. In the morning the priests trimmed
the seven lamps, borne by the seven branches, with golden
snuffers, carrying away the ashes in golden dishes (Ex. 25:38),
and supplying the lamps at the same time with fresh oil. What
ultimately became of the candlestick is unknown.
In Solomon's temple there were ten separate candlesticks of
pure gold, five on the right and five on the left of the Holy
Place (1 Kings 7:49; 2 Chr. 4:7). Their structure is not
mentioned. They were carried away to Babylon (Jer. 52:19).
In the temple erected after the Exile there was again but one
candlestick, and like the first, with seven branches. It was
this which was afterwards carried away by Titus to Rome, where
it was deposited in the Temple of Peace. When Genseric plundered
Rome, he is said to have carried it to Carthage (A.D. 455). It
was recaptured by Belisarius (A.D. 533), and carried to
Constantinople and thence to Jerusalem, where it finally
the vessel in which incense was presented on "the golden altar"
before the Lord in the temple (Ex. 30:1-9). The priest filled
the censer with live coal from the sacred fire on the altar of
burnt-offering, and having carried it into the sanctuary, there
threw upon the burning coals the sweet incense (Lev. 16:12, 13),
which sent up a cloud of smoke, filling the apartment with
fragrance. The censers in daily use were of brass (Num. 16:39),
and were designated by a different Hebrew name, _miktereth_ (2
Chr. 26:19; Ezek. 8:11): while those used on the day of
Atonement were of gold, and were denoted by a word (mahtah)
meaning "something to take fire with;" LXX. pureion = a
fire-pan. Solomon prepared for the temple censers of pure gold
(1 Kings 7:50; 2 Chr. 4:22). The angel in the Apocalypse is
represented with a golden censer (Rev. 8:3, 5). Paul speaks of
the golden censer as belonging to the tabernacle (Heb. 9:4). The
Greek word thumiaterion, here rendered "censer," may more
appropriately denote, as in the margin of Revised Version, "the
altar of incense." Paul does not here say that the thumiaterion
was in the holiest, for it was in the holy place, but that the
holiest had it, i.e., that it belonged to the holiest (1 Kings
6:22). It was intimately connected with the high priest's
service in the holiest.
The manner in which the censer is to be used is described in
Num. 4:14; Lev. 16:12.
a wine-cup (Gen. 40:11, 21), various forms of which are found on
Assyrian and Egyptian monuments. All Solomon's drinking vessels
were of gold (1 Kings 10: 21). The cups mentioned in the New
Testament were made after Roman and Greek models, and were
sometimes of gold (Rev. 17:4).
The art of divining by means of a cup was practiced in Egypt
(Gen. 44:2-17), and in the East generally.
The "cup of salvation" (Ps. 116:13) is the cup of thanksgiving
for the great salvation. The "cup of consolation" (Jer. 16:7)
refers to the custom of friends sending viands and wine to
console relatives in mourning (Prov. 31:6). In 1 Cor. 10:16, the
"cup of blessing" is contrasted with the "cup of devils" (1 Cor.
10:21). The sacramental cup is the "cup of blessing," because of
blessing pronounced over it (Matt. 26:27; Luke 22:17). The
"portion of the cup" (Ps. 11:6; 16:5) denotes one's condition of
life, prosperous or adverse. A "cup" is also a type of sensual
allurement (Jer. 51:7; Prov. 23:31; Rev. 17:4). We read also of
the "cup of astonishment," the "cup of trembling," and the "cup
of God's wrath" (Ps. 75:8; Isa. 51:17; Jer. 25:15; Lam. 4:21;
Ezek. 23:32; Rev. 16:19; comp. Matt. 26:39, 42; John 18:11). The
cup is also the symbol of death (Matt. 16:28; Mark 9:1; Heb.
Noah's ark, a building of gopher-wood, and covered with pitch,
300 cubits long, 50 cubits broad, and 30 cubits high (Gen.
6:14-16); an oblong floating house of three stories, with a door
in the side and a window in the roof. It was 100 years in
building (Gen. 5:32; 7:6). It was intended to preserve certain
persons and animals from the deluge which God was about to bring
over the earth. It contained eight persons (Gen. 7:13; 2 Pet.
2:5), and of all "clean" animals seven pairs, and of "unclean"
one pair, and of birds seven pairs of each sort (Gen. 7:2, 3).
It was in the form of an oblong square, with flat bottom and
sloping roof. Traditions of the Deluge, by which the race of man
was swept from the earth, and of the ark of Noah have been found
existing among all nations.
The ark of bulrushes in which the infant Moses was laid (Ex.
2:3) is called in the Hebrew _teebah_, a word derived from the
Egyptian _teb_, meaning "a chest." It was daubed with slime and
with pitch. The bulrushes of which it was made were the papyrus
The sacred ark is designated by a different Hebrew word,
_'aron'_, which is the common name for a chest or coffer used
for any purpose (Gen. 50:26; 2 Kings 12:9, 10). It is
distinguished from all others by such titles as the "ark of God"
(1 Sam. 3:3), "ark of the covenant" (Josh. 3:6; Heb. 9:4), "ark
of the testimony" (Ex. 25:22). It was made of acacia or shittim
wood, a cubit and a half broad and high and two cubits long, and
covered all over with the purest gold. Its upper surface or lid,
the mercy-seat, was surrounded with a rim of gold; and on each
of the two sides were two gold rings, in which were placed two
gold-covered poles by which the ark could be carried (Num. 7:9;
10:21; 4:5,19, 20; 1 Kings 8:3, 6). Over the ark, at the two
extremities, were two cherubim, with their faces turned toward
each other (Lev. 16:2; Num. 7:89). Their outspread wings over
the top of the ark formed the throne of God, while the ark
itself was his footstool (Ex. 25:10-22; 37:1-9). The ark was
deposited in the "holy of holies," and was so placed that one
end of the poles by which it was carried touched the veil which
separated the two apartments of the tabernacle (1 Kings 8:8).
The two tables of stone which constituted the "testimony" or
evidence of God's covenant with the people (Deut. 31:26), the
"pot of manna" (Ex. 16:33), and "Aaron's rod that budded" (Num.
17:10), were laid up in the ark (Heb. 9:4). (See TABERNACLE
¯T0003559) The ark and the sanctuary were "the beauty of Israel"
(Lam. 2:1). During the journeys of the Israelites the ark was
carried by the priests in advance of the host (Num. 4:5, 6;
10:33-36; Ps. 68:1; 132:8). It was borne by the priests into the
bed of the Jordan, which separated, opening a pathway for the
whole of the host to pass over (Josh. 3:15, 16; 4:7, 10, 11, 17,
18). It was borne in the procession round Jericho (Josh. 6:4, 6,
8, 11, 12). When carried it was always wrapped in the veil, the
badgers' skins, and blue cloth, and carefully concealed even
from the eyes of the Levites who carried it. After the
settlement of Israel in Israel the ark remained in the
tabernacle at Gilgal for a season, and was then removed to
Shiloh till the time of Eli, between 300 and 400 years (Jer.
7:12), when it was carried into the field of battle so as to
secure, as they supposed, victory to the Hebrews, and was taken
by the Philistines (1 Sam. 4:3-11), who sent it back after
retaining it seven months (1 Sam. 5:7, 8). It remained then at
Kirjath-jearim (7:1,2) till the time of David (twenty years),
who wished to remove it to Jerusalem; but the proper mode of
removing it having been neglected, Uzzah was smitten with death
for putting "forth his hand to the ark of God," and in
consequence of this it was left in the house of Obed-edom in
Gath-rimmon for three months (2 Sam. 6:1-11), at the end of
which time David removed it in a grand procession to Jerusalem,
where it was kept till a place was prepared for it (12-19). It
was afterwards deposited by Solomon in the temple (1 Kings
8:6-9). When the Babylonians destroyed Jerusalem and plundered
the temple, the ark was probably taken away by Nebuchadnezzar
and destroyed, as no trace of it is afterwards to be found. The
absence of the ark from the second temple was one of the points
in which it was inferior to the first temple.
or Bason. (1.) A trough or laver (Heb. aggan') for washing (Ex.
24:6); rendered also "goblet" (Cant. 7:2) and "cups" (Isa.
(2.) A covered dish or urn (Heb. k'for) among the vessels of
the temple (1 Chr. 28:17; Ezra 1:10; 8:27).
(3.) A vase (Heb. mizrak) from which to sprinkle anything. A
metallic vessel; sometimes rendered "bowl" (Amos 6:6; Zech.
9:15). The vessels of the tabernacle were of brass (Ex. 27:3),
while those of the temple were of gold (2 Chr. 4:8).
(4.) A utensil (Heb. saph) for holding the blood of the
victims (Ex. 12:22); also a basin for domestic purposes (2 Sam.
The various vessels spoken of by the names "basin, bowl,
charger, cup, and dish," cannot now be accurately distinguished.
The basin in which our Lord washed the disciples' feet (John
13:5) must have been larger and deeper than the hand-basin.
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).
the sand region. (1.) A land mentioned in Gen. 2:11 rich in gold
and bdellium and onyx stone. The question as to the locality of
this region has given rise to a great diversity of opinion. It
may perhaps be identified with the sandy tract which skirts
Babylonia along the whole of its western border, stretching from
the lower Euphrates to the mountains of Edom.
(2.) A district in Arabia-Felix. It is uncertain whether the
tribe gave its name to this region or derived its name from it,
and whether it was originally a Cushite (Gen. 10:7) or a
Joktanite tribe (10:29; comp. 25:18), or whether there were both
a Cushite and a Joktanite Havilah. It is the opinion of Kalisch,
however, that Havilah "in both instances designates the same
country, extending at least from the Persian to the Arabian
Gulf, and on account of its vast extent easily divided into two
distinct parts." This opinion may be well vindicated.
(3.) One of the sons of Cush (Gen. 10:7).
(4.) A son of Joktan (Gen. 10:29; 1 Chr. 1:23).
whom God beholds, an officer of Ben-hadad II., king of Syria,
who ultimately came to the throne, according to the word of the
Lord to Elijah (1 Kings 19:15), after he had put the king to
death (2 Kings 8:15). His interview with Elisha is mentioned in
2 Kings 8. The Assyrians soon after his accession to the throne
came against him and defeated him with very great loss; and
three years afterwards again invaded Syria, but on this occasion
Hazael submitted to them. He then turned his arms against
Israel, and ravaged "all the land of Gilead," etc. (2 Kings
10:33), which he held in a degree of subjection to him (13:3-7,
22). He aimed at the subjugation also of the kingdom of Judah,
when Joash obtained peace by giving him "all the gold that was
found in the treasures of the house of the Lord, and in the
king's house" (2 Kings 12:18; 2 Chr. 24:24). He reigned about
forty-six years (B.C.886-840), and was succeeded on the throne
by his son Ben-hadad (2 Kings 13:22-25), who on several
occasions was defeated by Jehoash, the king of Israel, and
compelled to restore all the land of Israel his father had
a Sanscrit or Aryan word, meaning "the sea coast." (1.) One of
the "sons" of Javan (Gen. 10:4; 1 Chr. 1:7).
(2.) The name of a place which first comes into notice in the
days of Solomon. The question as to the locality of Tarshish has
given rise to not a little discussion. Some think there was a
Tarshish in the East, on the Indian coast, seeing that "ships of
Tarshish" sailed from Eziongeber, on the Red Sea (1 Kings 9:26;
22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the
place so named. There can be little doubt, however, that this is
the name of a Phoenician port in Spain, between the two mouths
of the Guadalquivir (the name given to the river by the Arabs,
and meaning "the great wady" or water-course). It was founded by
a Carthaginian colony, and was the farthest western harbour of
Tyrian sailors. It was to this port Jonah's ship was about to
sail from Joppa. It has well been styled "the Peru of Tyrian
adventure;" it abounded in gold and silver mines.
It appears that this name also is used without reference to
any locality. "Ships of Tarshish" is an expression sometimes
denoting simply ships intended for a long voyage (Isa. 23:1,
14), ships of a large size (sea-going ships), whatever might be
the port to which they sailed. Solomon's ships were so styled (1
Kings 10:22; 22:49).
Aaron was the first who was solemnly set apart to this office
(Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on
his death passed to his successor in office (Ex. 29:29, 30).
Besides those garments which he wore in common with all priests,
there were four that were peculiar to himself as high priest:
(1.) The "robe" of the ephod, all of blue, of "woven work,"
worn immediately under the ephod. It was without seam or
sleeves. The hem or skirt was ornamented with pomegranates and
golden bells, seventy-two of each in alternate order. The
sounding of the bells intimated to the people in the outer court
the time when the high priest entered into the holy place to
burn incense before the Lord (Ex. 28).
(2.) The "ephod" consisted of two parts, one of which covered
the back and the other the breast, which were united by the
"curious girdle." It was made of fine twined linen, and
ornamented with gold and purple. Each of the shoulder-straps was
adorned with a precious stone, on which the names of the twelve
tribes were engraved. This was the high priest's distinctive
vestment (1 Sam. 2:28; 14:3; 21:9; 23:6, 9; 30:7).
(3.) The "breastplate of judgment" (Ex. 28:6-12, 25-28;
39:2-7) of "cunning work." It was a piece of cloth doubled, of
one span square. It bore twelve precious stones, set in four
rows of three in a row, which constituted the Urim and Thummim
(q.v.). These stones had the names of the twelve tribes engraved
on them. When the high priest, clothed with the ephod and the
breastplate, inquired of the Lord, answers were given in some
mysterious way by the Urim and Thummim (1 Sam. 14:3, 18, 19;
23:2, 4, 9, 11,12; 28:6; 2 Sam. 5:23).
(4.) The "mitre," or upper turban, a twisted band of eight
yards of fine linen coiled into a cap, with a gold plate in
front, engraved with "Holiness to the Lord," fastened to it by a
ribbon of blue.
To the high priest alone it was permitted to enter the holy of
holies, which he did only once a year, on the great Day of
Atonement, for "the way into the holiest of all was not yet made
manifest" (Heb. 9; 10). Wearing his gorgeous priestly vestments,
he entered the temple before all the people, and then, laying
them aside and assuming only his linen garments in secret, he
entered the holy of holies alone, and made expiation, sprinkling
the blood of the sin offering on the mercy seat, and offering up
incense. Then resuming his splendid robes, he reappeared before
the people (Lev. 16). Thus the wearing of these robes came to be
identified with the Day of Atonement.
The office, dress, and ministration of the high priest were
typical of the priesthood of our Lord (Heb. 4:14; 7:25; 9:12,
It is supposed that there were in all eighty-three high
priests, beginning with Aaron (B.C. 1657) and ending with
Phannias (A.D. 70). At its first institution the office of high
priest was held for life (but comp. 1 Kings 2:27), and was
hereditary in the family of Aaron (Num. 3:10). The office
continued in the line of Eleazar, Aaron's eldest son, for two
hundred and ninety-six years, when it passed to Eli, the first
of the line of Ithamar, who was the fourth son of Aaron. In this
line it continued to Abiathar, whom Solomon deposed, and
appointed Zadok, of the family of Eleazar, in his stead (1 Kings
2:35), in which it remained till the time of the Captivity.
After the Return, Joshua, the son of Josedek, of the family of
Eleazar, was appointed to this office. After him the succession
was changed from time to time under priestly or political
(1.) Denotes the plate of gold in the front of the high priest's
mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered
(ne'zer) denotes the diadem worn by Saul in battle (2 Sam.
1:10), and also that which was used at the coronation of Joash
(2 Kings 11:12).
(2.) The more general name in Hebrew for a crown is _'atarah_,
meaning a "circlet." This is used of crowns and head ornaments
of divers kinds, including royal crowns. Such was the crown
taken from the king of Ammon by David (2 Sam. 12:30). The crown
worn by the Assyrian kings was a high mitre, sometimes adorned
with flowers. There are sculptures also representing the crowns
worn by the early Egyptian and Persian kings. Sometimes a diadem
surrounded the royal head-dress of two or three fillets. This
probably signified that the wearer had dominion over two or
three countries. In Rev. 12:3; 13:1, we read of "many crowns," a
token of extended dominion.
(3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was
called _kether_; i.e., "a chaplet," a high cap or tiara. Crowns
were worn sometimes to represent honour and power (Ezek. 23:42).
They were worn at marriages (Cant. 3:11; Isa. 61:10,
"ornaments;" R.V., "a garland"), and at feasts and public
The crown was among the Romans and Greeks a symbol of victory
and reward. The crown or wreath worn by the victors in the
Olympic games was made of leaves of the wild olive; in the
Pythian games, of laurel; in the Nemean games, of parsley; and
in the Isthmian games, of the pine. The Romans bestowed the
"civic crown" on him who saved the life of a citizen. It was
made of the leaves of the oak. In opposition to all these fading
crowns the apostles speak of the incorruptible crown, the crown
of life (James 1:12; Rev. 2:10) "that fadeth not away" (1 Pet.
5:4, Gr. amarantinos; comp. 1:4). Probably the word "amaranth"
was applied to flowers we call "everlasting," the "immortal
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a
thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6;
2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex.
23:8; Deut. 16:19).
(4.) Simply a thing given (Matt. 7:11; Luke 11:13; Eph. 4:8);
sacrifical (Matt. 5:23, 24; 8:4); eleemosynary (Luke 21:1); a
gratuity (John 4:10; Acts 8:20). In Acts 2:38 the generic word
dorea is rendered "gift." It differs from the charisma (1 Cor.
12:4) as denoting not miraculous powers but the working of a new
spirit in men, and that spirit from God.
The giving of presents entered largely into the affairs of
common life in the East. The nature of the presents was as
various as were the occasions: food (1 Sam. 9:7; 16:20), sheep
and cattle (Gen. 32:13-15), gold (2 Sam. 18:11), jewels (Gen.
24:53), furniture, and vessels for eating and drinking (2 Sam.
17:28); delicacies, as spices, honey, etc. (1 Kings 10:25; 2
Kings 5: 22). The mode of presentation was with as much parade
as possible: the presents were conveyed by the hands of servants
(Judg. 3:18), or still better, on the backs of beasts of burden
(2 Kings 8:9). The refusal of a present was regarded as a high
indignity; and this constituted the aggravated insult noticed in
Matt. 22:11, the marriage robe having been offered and refused.
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).
Till their sojourn in Egypt the Hebrews dwelt in tents. They
then for the first time inhabited cities (Gen. 47:3; Ex. 12:7;
Heb. 11:9). From the earliest times the Assyrians and the
Canaanites were builders of cities. The Hebrews after the
Conquest took possession of the captured cities, and seem to
have followed the methods of building that had been pursued by
the Canaanites. Reference is made to the stone (1 Kings 7:9;
Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the
internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12;
2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams
inlaid in the walls to which wainscotting was fastened (Ezra
6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts
of the walls adorned with figures in stucco with gold and ivory
(1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8).
The roofs of the dwelling-houses were flat, and are often
alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17).
Sometimes tents or booths were erected on them (2 Sam. 16:22).
They were protected by parapets or low walls (Deut. 22:8). On
the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps.
129:6, 7). They were used, not only as places of recreation in
the evening, but also sometimes as sleeping-places at night (1
Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov.
21:9), and as places of devotion (Jer. 32:29; 19:13).
an oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7),
whose descendants settled with those of Dedan on the Persian
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the
founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by
Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was
Saba in Southern Arabia, the Sabaeans of classical geography,
who carried on the trade in spices with the other peoples of the
ancient world. They were Semites, speaking one of the two main
dialects of Himyaritic or South Arabic. Sheba had become a
monarchy before the days of Solomon. Its queen brought him gold,
spices, and precious stones (1 Kings 10:1-13). She is called by
our Lord the "queen of the south" (Matt. 12:42).
(5.) Heb. shebha', "seven" or "an oak." A town of Simeon
(6.) Heb. id. A "son of Bichri," of the family of Becher, the
son of Benjamin, and thus of the stem from which Saul was
descended (2 Sam. 20:1-22). When David was returning to
Jerusalem after the defeat of Absalom, a strife arose between
the ten tribes and the tribe of Judah, because the latter took
the lead in bringing back the king. Sheba took advantage of this
state of things, and raised the standard of revolt, proclaiming,
"We have no part in David." With his followers he proceeded
northward. David seeing it necessary to check this revolt,
ordered Abishai to take the gibborim, "mighty men," and the
body-guard and such troops as he could gather, and pursue Sheba.
Joab joined the expedition, and having treacherously put Amasa
to death, assumed the command of the army. Sheba took refuge in
Abel-Bethmaachah, a fortified town some miles north of Lake
Merom. While Joab was engaged in laying siege to this city,
Sheba's head was, at the instigation of a "wise woman" who had
held a parley with him from the city walls, thrown over the wall
to the besiegers, and thus the revolt came to an end.
givers of prosperity, idols in human shape, large or small,
analogous to the images of ancestors which were revered by the
Romans. In order to deceive the guards sent by Saul to seize
David, Michal his wife prepared one of the household teraphim,
putting on it the goat's-hair cap worn by sleepers and invalids,
and laid it in a bed, covering it with a mantle. She pointed it
out to the soldiers, and alleged that David was confined to his
bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time
for David's escape. It seems strange to read of teraphim, images
of ancestors, preserved for superstitious purposes, being in the
house of David. Probably they had been stealthily brought by
Michal from her father's house. "Perhaps," says Bishop
Wordsworth, "Saul, forsaken by God and possessed by the evil
spirit, had resorted to teraphim (as he afterwards resorted to
witchcraft); and God overruled evil for good, and made his very
teraphim (by the hand of his own daughter) to be an instrument
for David's escape.", Deane's David, p. 32. Josiah attempted to
suppress this form of idolatry (2 Kings 23:24). The ephod and
teraphim are mentioned together in Hos. 3:4. It has been
supposed by some (Cheyne's Hosea) that the "ephod" here
mentioned, and also in Judg. 8:24-27, was not the part of the
sacerdotal dress so called (Ex. 28:6-14), but an image of
Jehovah overlaid with gold or silver (comp. Judg. 17, 18; 1 Sam.
21:9; 23:6, 9; 30:7, 8), and is thus associated with the
teraphim. (See THUMMIM ¯T0003648.)
a city, the modern Tubarich, on the western shore of the Sea of
Tiberias. It is said to have been founded by Herod Antipas (A.D.
16), on the site of the ruins of an older city called Rakkath,
and to have been thus named by him after the Emperor Tiberius.
It is mentioned only three times in the history of our Lord
(John 6:1,23; 21:1).
In 1837 about one-half of the inhabitants perished by an
earthquake. The population of the city is now about six
thousand, nearly the one-half being Jews. "We do not read that
our Lord ever entered this city. The reason of this is probably
to be found in the fact that it was practically a heathen city,
though standing upon Jewish soil. Herod, its founder, had
brought together the arts of Greece, the idolatry of Rome, and
the gross lewdness of Asia. There were in it a theatre for the
performance of comedies, a forum, a stadium, a palace roofed
with gold in imitation of those in Italy, statues of the Roman
gods, and busts of the deified emperors. He who was not sent but
to the lost sheep of the house of Israel might well hold himself
aloof from such scenes as these" (Manning's Those Holy Fields).
After the fall of Jerusalem (A.D. 70), Tiberias became one of
the chief residences of the Jews in Israel. It was for more
than three hundred years their metropolis. From about A.D. 150
the Sanhedrin settled here, and established rabbinical schools,
which rose to great celebrity. Here the Jerusalem (or
Palestinian) Talmud was compiled about the beginning of the
fifth century. To this same rabbinical school also we are
indebted for the Masora, a "body of traditions which transmitted
the readings of the Hebrew text of the Old Testament, and
preserved, by means of the vowel-system, the pronunciation of
the Hebrew." In its original form, and in all manuscripts, the
Hebrew is written without vowels; hence, when it ceased to be a
spoken language, the importance of knowing what vowels to insert
between the consonants. This is supplied by the Masora, and
hence these vowels are called the "Masoretic vowel-points."
(Heb. mizbe'ah, from a word meaning "to slay"), any structure of
earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices
were offered. Altars were generally erected in conspicuous
places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts
14:13). The word is used in Heb. 13:10 for the sacrifice offered
upon it--the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing
the inscription, "To the unknown God" (Acts 17:23), or rather
"to an [i.e., some] unknown God." The reason for this
inscription cannot now be accurately determined. It afforded the
apostle the occasion of proclaiming the gospel to the "men of
The first altar we read of is that erected by Noah (Gen.
8:20). Altars were erected by Abraham (Gen. 12:7; 13:4; 22:9),
by Isaac (Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses
(Ex. 17:15, "Jehovah-nissi").
In the tabernacle, and afterwards in the temple, two altars
(1.) The altar of burnt offering (Ex. 30:28), called also the
"brasen altar" (Ex. 39:39) and "the table of the Lord" (Mal.
This altar, as erected in the tabernacle, is described in Ex.
27:1-8. It was a hollow square, 5 cubits in length and in
breadth, and 3 cubits in height. It was made of shittim wood,
and was overlaid with plates of brass. Its corners were
ornamented with "horns" (Ex. 29:12; Lev. 4:18).
In Ex. 27:3 the various utensils appertaining to the altar are
enumerated. They were made of brass. (Comp. 1 Sam. 2:13, 14;
Lev. 16:12; Num. 16:6, 7.)
In Solomon's temple the altar was of larger dimensions (2 Chr.
4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly of
brass, covering a structure of stone or earth. This altar was
renewed by Asa (2 Chr. 15:8). It was removed by Ahaz (2 Kings
16:14), and "cleansed" by Hezekiah, in the latter part of whose
reign it was rebuilt. It was finally broken up and carried away
by the Babylonians (Jer. 52:17).
After the return from captivity it was re-erected (Ezra 3:3,
6) on the same place where it had formerly stood. (Comp. 1 Macc.
4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of
burnt offering was taken away.
Again the altar was erected by Herod, and remained in its
place till the destruction of Jerusalem by the Romans (70 A.D.).
The fire on the altar was not permitted to go out (Lev. 6:9).
In the Mosque of Omar, immediately underneath the great dome,
which occupies the site of the old temple, there is a rough
projection of the natural rock, of about 60 feet in its extreme
length, and 50 in its greatest breadth, and in its highest part
about 4 feet above the general pavement. This rock seems to have
been left intact when Solomon's temple was built. It was in all
probability the site of the altar of burnt offering. Underneath
this rock is a cave, which may probably have been the granary of
Araunah's threshing-floor (1 Chr. 21:22).
(2.) The altar of incense (Ex. 30:1-10), called also "the
golden altar" (39:38; Num. 4:11), stood in the holy place
"before the vail that is by the ark of the testimony." On this
altar sweet spices were continually burned with fire taken from
the brazen altar. The morning and the evening services were
commenced by the high priest offering incense on this altar. The
burning of the incense was a type of prayer (Ps. 141:2; Rev.
5:8; 8:3, 4).
This altar was a small movable table, made of acacia wood
overlaid with gold (Ex. 37:25, 26). It was 1 cubit in length and
breadth, and 2 cubits in height.
In Solomon's temple the altar was similar in size, but was
made of cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In
Ezek. 41:22 it is called "the altar of wood." (Comp. Ex.
In the temple built after the Exile the altar was restored.
Antiochus Epiphanes took it away, but it was afterwards restored
by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies
carried away by Titus on the destruction of Jerusalem the altar
of incense is not found, nor is any mention made of it in Heb.
9. It was at this altar Zacharias ministered when an angel
appeared to him (Luke 1:11). It is the only altar which appears
in the heavenly temple (Isa. 6:6; Rev. 8:3,4).
whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2
Chr. 29:1), whom he succeeded on the throne of the kingdom of
Judah. He reigned twenty-nine years (B.C. 726-697). The history
of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2
Chr. 29-32. He is spoken of as a great and good king. In public
life he followed the example of his great-granfather Uzziah. He
set himself to abolish idolatry from his kingdom, and among
other things which he did for this end, he destroyed the "brazen
serpent," which had been removed to Jerusalem, and had become an
object of idolatrous worship (Num. 21:9). A great reformation
was wrought in the kingdom of Judah in his day (2 Kings 18:4; 2
On the death of Sargon and the accession of his son
Sennacherib to the throne of Assyria, Hezekiah refused to pay
the tribute which his father had paid, and "rebelled against the
king of Assyria, and served him not," but entered into a league
with Egypt (Isa. 30; 31; 36:6-9). This led to the invasion of
Judah by Sennacherib (2 Kings 18:13-16), who took forty cities,
and besieged Jerusalem with mounds. Hezekiah yielded to the
demands of the Assyrian king, and agreed to pay him three
hundred talents of silver and thirty of gold (18:14).
But Sennacherib dealt treacherously with Hezekiah (Isa. 33:1),
and a second time within two years invaded his kingdom (2 Kings
18:17; 2 Chr. 32:9; Isa. 36). This invasion issued in the
destruction of Sennacherib's army. Hezekiah prayed to God, and
"that night the angel of the Lord went out, and smote in the
camp of the Assyrians 185,000 men." Sennacherib fled with the
shattered remnant of his forces to Nineveh, where, seventeen
years after, he was assassinated by his sons Adrammelech and
Sharezer (2 Kings 19:37). (See SENNACHERIB ¯T0003273.)
The narrative of Hezekiah's sickness and miraculous recovery
is found in 2 Kings 20:1, 2 Chr. 32:24, Isa. 38:1. Various
ambassadors came to congratulate him on his recovery, and among
them Merodach-baladan, the viceroy of Babylon (2 Chr. 32:23; 2
Kings 20:12). He closed his days in peace and prosperity, and
was succeeded by his son Manasseh. He was buried in the
"chiefest of the sepulchres of the sons of David" (2 Chr.
32:27-33). He had "after him none like him among all the kings
of Judah, nor any that were before him" (2 Kings 18:5). (See
place of fragrance, a fenced city in the midst of a vast grove
of palm trees, in the plain of Jordan, over against the place
where that river was crossed by the Israelites (Josh. 3:16). Its
site was near the 'Ain es-Sultan, Elisha's Fountain (2 Kings
2:19-22), about 5 miles west of Jordan. It was the most
important city in the Jordan valley (Num. 22:1; 34:15), and the
strongest fortress in all the land of Canaan. It was the key to
This city was taken in a very remarkable manner by the
Israelites (Josh. 6). God gave it into their hands. The city was
"accursed" (Heb. herem, "devoted" to Jehovah), and accordingly
(Josh. 6:17; comp. Lev. 27:28, 29; Deut. 13:16) all the
inhabitants and all the spoil of the city were to be destroyed,
"only the silver, and the gold, and the vessels of brass and of
iron" were reserved and "put into the treasury of the house of
Jehovah" (Josh. 6:24; comp. Num. 31:22, 23, 50-54). Only Rahab
"and her father's household, and all that she had," were
preserved from destruction, according to the promise of the
spies (Josh. 2:14). In one of the Amarna tablets Adoni-zedec
(q.v.) writes to the king of Egypt informing him that the 'Abiri
(Hebrews) had prevailed, and had taken the fortress of Jericho,
and were plundering "all the king's lands." It would seem that
the Egyptian troops had before this been withdrawn from
This city was given to the tribe of Benjamin (Josh. 18:21),
and it was inhabited in the time of the Judges (Judg. 3:13; 2
Sam. 10:5). It is not again mentioned till the time of David (2
Sam. 10:5). "Children of Jericho" were among the captives who
returned under Zerubbabel Ezra 2:34; Neh. 7:36). Hiel (q.v.) the
Bethelite attempted to make it once more a fortified city (1
Kings 16:34). Between the beginning and the end of his
undertaking all his children were cut off.
In New Testament times Jericho stood some distance to the
south-east of the ancient one, and near the opening of the
valley of Achor. It was a rich and flourishing town, having a
considerable trade, and celebrated for the palm trees which
adorned the plain around. It was visited by our Lord on his last
journey to Jerusalem. Here he gave sight to two blind men (Matt.
20:29-34; Mark 10:46-52), and brought salvation to the house of
Zacchaeus the publican (Luke 19:2-10).
The poor hamlet of er-Riha, the representative of modern
Jericho, is situated some two miles farther to the east. It is
in a ruinous condition, having been destroyed by the Turks in
1840. "The soil of the plain," about the middle of which the
ancient city stood, "is unsurpassed in fertility; there is
abundance of water for irrigation, and many of the old aqueducts
are almost perfect; yet nearly the whole plain is waste and
desolate...The climate of Jericho is exceedingly hot and
unhealthy. This is accounted for by the depression of the plain,
which is about 1,200 feet below the level of the sea."
There were three different Jerichos, on three different sites,
the Jericho of Joshua, the Jericho of Herod, and the Jericho of
the Crusades. Er-Riha, the modern Jericho, dates from the time
of the Crusades. Dr. Bliss has found in a hollow scooped out for
some purpose or other near the foot of the biggest mound above
the Sultan's Spring specimens of Amorite or pre-Israelitish
pottery precisely identical with what he had discovered on the
site of ancient Lachish. He also traced in this place for a
short distance a mud brick wall in situ, which he supposes to be
the very wall that fell before the trumpets of Joshua. The wall
is not far from the foot of the great precipice of Quarantania
and its numerous caverns, and the spies of Joshua could easily
have fled from the city and been speedily hidden in these
Sin (the god) sends many brothers, son of Sargon, whom he
succeeded on the throne of Assyria (B.C. 705), in the 23rd year
of Hezekiah. "Like the Persian Xerxes, he was weak and
vainglorious, cowardly under reverse, and cruel and boastful in
success." He first set himself to break up the powerful
combination of princes who were in league against him. Among
these was Hezekiah, who had entered into an alliance with Egypt
against Assyria. He accordingly led a very powerful army of at
least 200,000 men into Judea, and devastated the land on every
side, taking and destroying many cities (2 Kings 18:13-16; comp.
Isa. 22, 24, 29, and 2 Chr. 32:1-8). His own account of this
invasion, as given in the Assyrian annals, is in these words:
"Because Hezekiah, king of Judah, would not submit to my yoke, I
came up against him, and by force of arms and by the might of my
power I took forty-six of his strong fenced cities; and of the
smaller towns which were scattered about, I took and plundered a
countless number. From these places I took and carried off
200,156 persons, old and young, male and female, together with
horses and mules, asses and camels, oxen and sheep, a countless
multitude; and Hezekiah himself I shut up in Jerusalem, his
capital city, like a bird in a cage, building towers round the
city to hem him in, and raising banks of earth against the
gates, so as to prevent escape...Then upon Hezekiah there fell
the fear of the power of my arms, and he sent out to me the
chiefs and the elders of Jerusalem with 30 talents of gold and
800 talents of silver, and divers treasures, a rich and immense
booty...All these things were brought to me at Nineveh, the seat
of my government." (Comp. Isa. 22:1-13 for description of the
feelings of the inhabitants of Jerusalem at such a crisis.)
Hezekiah was not disposed to become an Assyrian feudatory. He
accordingly at once sought help from Egypt (2 Kings 18:20-24).
Sennacherib, hearing of this, marched a second time into
Israel (2 Kings 18:17, 37; 19; 2 Chr. 32:9-23; Isa. 36:2-22.
Isa. 37:25 should be rendered "dried up all the Nile-arms of
Matsor," i.e., of Egypt, so called from the "Matsor" or great
fortification across the isthmus of Suez, which protected it
from invasions from the east). Sennacherib sent envoys to try to
persuade Hezekiah to surrender, but in vain. (See TIRHAKAH
¯T0003676.) He next sent a threatening letter (2 Kings
19:10-14), which Hezekiah carried into the temple and spread
before the Lord. Isaiah again brought an encouraging message to
the pious king (2 Kings 19:20-34). "In that night" the angel of
the Lord went forth and smote the camp of the Assyrians. In the
morning, "behold, they were all dead corpses." The Assyrian army
This great disaster is not, as was to be expected, taken
notice of in the Assyrian annals.
Though Sennacherib survived this disaster some twenty years,
he never again renewed his attempt against Jerusalem. He was
murdered by two of his own sons (Adrammelech and Sharezer), and
was succeeded by another son, Esarhaddon (B.C. 681), after a
reign of twenty-four years.
Temple, the Second
After the return from captivity, under Zerubbabel (q.v.) and the
high priest Jeshua, arrangements were almost immediately made to
reorganize the long-desolated kingdom. The body of pilgrims,
forming a band of 42,360, including children, having completed
the long and dreary journey of some four months, from the banks
of the Euphrates to Jerusalem, were animated in all their
proceeding by a strong religious impulse, and therefore one of
their first cares was to restore their ancient worship by
rebuilding the temple. On the invitation of Zerubbabel, the
governor, who showed them a remarkable example of liberality by
contributing personally 1,000 golden darics (probably about
$6,000), besides other gifts, the people with great enthusiasm
poured their gifts into the sacred treasury (Ezra 2). First they
erected and dedicated the altar of Jehovah on the exact spot
where it had formerly stood, and they then cleared away the
charred heaps of debris which occupied the site of the old
temple; and in the second month of the second year (B.C. 535),
amid great public excitement and rejoicing (Ps. 116; 117; 118),
the foundations of the second temple were laid. A wide interest
was felt in this great movement, although it was regarded with
mingled feelings by the spectators (Hag. 2:3; Zech. 4:10). The
Samaritans made proposals for a co-operation in the work.
Zerubbabel and Jeshua and the elders, however, declined all such
cooperation: Judah must build the temple without help.
Immediately evil reports were spread regarding the Jews. The
Samaritans sought to "frustrate their purpose" (Ezra 4:5), and
sent messengers to Ecbatana and Susa, with the result that the
work was suspended. Seven years after this Cyrus died
ingloriously, having killed himself in Syria when on his way
back from Egypt to the east, and was succeeded by his son
Cambyses (B.C. 529-522), on whose death the "false Smerdis," an
imposter, occupied the throne for some seven or eight months,
and then Darius Hystaspes became king (B.C. 522). In the second
year of this monarch the work of rebuilding the temple was
resumed and carried forward to its completion (Ezra 5: 6-17;
6:1-15), under the stimulus of the earnest counsels and
admonitions of the prophets Haggai and Zechariah. It was ready
for consecration in the spring of B.C. 516, twenty years after
the return from captivity.
This second temple had not the ark, the Urim and Thummim, the
holy oil, the sacred fire, the tables of stone, the pot of
manna, and Aaron's rod. As in the tabernacle, there was in it
only one golden lamp for the holy place, one table of shewbread,
and the incense altar, with golden censers, and many of the
vessels of gold that had belonged to Solomon's temple that had
been carried to Babylon but restored by Cyrus (Ezra 1:7-11).
This second temple also differed from the first in that, while
in the latter there were numerous "trees planted in the courts
of the Lord," there were none in the former. The second temple
also had for the first time a space, being a part of the outer
court, provided for proselytes who were worshippers of Jehovah,
although not subject to the laws of Judaism.
The temple, when completed, was consecrated amid great
rejoicings on the part of all the people (Ezra 6:16), although
there were not wanting outward evidences that the Jews were no
longer an independent people, but were subject to a foreign
Hag. 2:9 is rightly rendered in the Revised Version, "The
latter glory of this house shall be greater than the former,"
instead of, "The glory of this latter house," etc., in the
Authorized Version. The temple, during the different periods of
its existence, is regarded as but one house, the one only house
of God (comp. 2:3). The glory here predicted is spiritual glory
and not material splendour. "Christ himself, present bodily in
the temple on Mount Zion during his life on earth, present
spiritually in the Church now, present in the holy city, the
heavenly Jerusalem, of which he is the temple, calling forth
spiritual worship and devotion is the glory here predicted"
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image
of Moloch (Amos 5:26; marg. and R.V., "Siccuth").
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a
(4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the
movable tent-temple which Moses erected for the service of God,
according to the "pattern" which God himself showed to him on
the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of
the congregation," rather "of meeting", i.e., where God promised
to meet with Israel (Ex. 29:42); the "tabernacle of the
testimony" (Ex. 38:21; Num. 1:50), which does not, however,
designate the whole structure, but only the enclosure which
contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15);
the "tabernacle of witness" (Num. 17:8); the "house of the Lord"
(Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a
"sanctuary" (Ex. 25:8).
A particular account of the materials which the people
provided for the erection and of the building itself is recorded
in Ex. 25-40. The execution of the plan mysteriously given to
Moses was intrusted to Bezaleel and Aholiab, who were specially
endowed with wisdom and artistic skill, probably gained in
Egypt, for this purpose (Ex. 35:30-35). The people provided
materials for the tabernacle so abundantly that Moses was under
the necessity of restraining them (36:6). These stores, from
which they so liberally contributed for this purpose, must have
consisted in a great part of the gifts which the Egyptians so
readily bestowed on them on the eve of the Exodus (12:35, 36).
The tabernacle was a rectangular enclosure, in length about 45
feet (i.e., reckoning a cubit at 18 inches) and in breadth and
height about 15. Its two sides and its western end were made of
boards of acacia wood, placed on end, resting in sockets of
brass, the eastern end being left open (Ex. 26:22). This
framework was covered with four coverings, the first of linen,
in which figures of the symbolic cherubim were wrought with
needlework in blue and purple and scarlet threads, and probably
also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was
a second covering of twelve curtains of black goats'-hair cloth,
reaching down on the outside almost to the ground (Ex. 26:7-11).
The third covering was of rams' skins dyed red, and the fourth
was of badgers' skins (Heb. tahash, i.e., the dugong, a species
of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34.
Internally it was divided by a veil into two chambers, the
exterior of which was called the holy place, also "the
sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the
interior, the holy of holies, "the holy place," "the Holiest,"
the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil
separating these two chambers was a double curtain of the finest
workmanship, which was never passed except by the high priest
once a year, on the great Day of Atonement. The holy place was
separated from the outer court which enclosed the tabernacle by
a curtain, which hung over the six pillars which stood at the
east end of the tabernacle, and by which it was entered.
The order as well as the typical character of the services of
the tabernacle are recorded in Heb. 9; 10:19-22.
The holy of holies, a cube of 10 cubits, contained the "ark of
the testimony", i.e., the oblong chest containing the two tables
of stone, the pot of manna, and Aaron's rod that budded.
The holy place was the western and larger chamber of the
tabernacle. Here were placed the table for the shewbread, the
golden candlestick, and the golden altar of incense.
Round about the tabernacle was a court, enclosed by curtains
hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet
long and 75 feet broad. Within it were placed the altar of burnt
offering, which measured 7 1/2 feet in length and breadth and 4
1/2 feet high, with horns at the four corners, and the laver of
brass (Ex. 30:18), which stood between the altar and the
The whole tabernacle was completed in seven months. On the
first day of the first month of the second year after the
Exodus, it was formally set up, and the cloud of the divine
presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29
talents 730 shekels of gold, 100 talents 1,775 shekels of
silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31).
The tabernacle was so constructed that it could easily be
taken down and conveyed from place to place during the
wanderings in the wilderness. The first encampment of the
Israelites after crossing the Jordan was at Gilgal, and there
the tabernacle remained for seven years (Josh. 4:19). It was
afterwards removed to Shiloh (Josh. 18:1), where it remained
during the time of the Judges, till the days of Eli, when the
ark, having been carried out into the camp when the Israelites
were at war with the Philistines, was taken by the enemy (1 Sam.
4), and was never afterwards restored to its place in the
tabernacle. The old tabernacle erected by Moses in the
wilderness was transferred to Nob (1 Sam. 21:1), and after the
destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to
Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new
tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1
Chr. 16:1), and the ark was brought from Perez-uzzah and
deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4).
The word thus rendered ('ohel) in Ex. 33:7 denotes simply a
tent, probably Moses' own tent, for the tabernacle was not yet
Before his death David had "with all his might" provided
materials in great abundance for the building of the temple on
the summit of Mount Moriah (1 Chr. 22:14; 29:4; 2 Chr. 3:1), on
the east of the city, on the spot where Abraham had offered up
Isaac (Gen. 22:1-14). In the beginning of his reign Solomon set
about giving effect to the desire that had been so earnestly
cherished by his father, and prepared additional materials for
the building. From subterranean quarries at Jerusalem he
obtained huge blocks of stone for the foundations and walls of
the temple. These stones were prepared for their places in the
building under the eye of Tyrian master-builders. He also
entered into a compact with Hiram II., king of Tyre, for the
supply of whatever else was needed for the work, particularly
timber from the forests of Lebanon, which was brought in great
rafts by the sea to Joppa, whence it was dragged to Jerusalem (1
Kings 5). As the hill on which the temple was to be built did
not afford sufficient level space, a huge wall of solid masonry
of great height, in some places more than 200 feet high, was
raised across the south of the hill, and a similar wall on the
eastern side, and in the spaces between were erected many arches
and pillars, thus raising up the general surface to the required
level. Solomon also provided for a sufficient water supply for
the temple by hewing in the rocky hill vast cisterns, into which
water was conveyed by channels from the "pools" near Bethlehem.
One of these cisterns, the "great sea," was capable of
containing three millions of gallons. The overflow was led off
by a conduit to the Kidron.
In all these preparatory undertakings a space of about three
years was occupied; and now the process of the erection of the
great building began, under the direction of skilled Phoenician
builders and workmen, in the fourth year of Solomon's reign, 480
years after the Exodus (1 Kings 6; 2 Chr. 3). Many thousands of
labourers and skilled artisans were employed in the work. Stones
prepared in the quarries underneath the city (1 Kings 5:17, 18)
of huge dimension (see QUARRIES ¯T0003032) were gradually placed
on the massive walls, and closely fitted together without any
mortar between, till the whole structure was completed. No sound
of hammer or axe or any tool of iron was heard as the structure
arose (6:7). "Like some tall palm the noiseless fabric sprang."
The building was 60 cubits long, 20 cubits wide, and 30 cubits
high. The engineers of the Israel Exploration Fund, in their
explorations around the temple area, discovered what is believed
to have been the "chief corner stone" of the temple, "the most
interesting stone in the world." It lies at the bottom of the
south-eastern angle, and is 3 feet 8 inches high by 14 feet
long. It rests on the solid rock at a depth of 79 feet 3 inches
below the present surface. (See PINNACLE ¯T0002957.) In
examining the walls the engineers were "struck with admiration
at the vastness of the blocks and the general excellence of the
At length, in the autumn of the eleventh year of his reign,
seven and a half years after it had been begun, the temple was
completed in all its architectural magnificence and beauty. For
thirteen years there it stood, on the summit of Moriah, silent
and unused. The reasons for this strange delay in its
consecration are unknown. At the close of these thirteen years
preparations for the dedication of the temple were made on a
scale of the greatest magnificence. The ark was solemnly brought
from the tent in which David had deposited it to the place
prepared for it in the temple, and the glory-cloud, the symbol
of the divine presence, filled the house. Then Solomon ascended
a platform which had been erected for him, in the sight of all
the people, and lifting up his hands to heaven poured out his
heart to God in prayer (1 Kings 8; 2 Chr. 6, 7). The feast of
dedication, which lasted seven days, followed by the feast of
tabernacles, marked a new era in the history of Israel. On the
eighth day of the feast of tabernacles, Solomon dismissed the
vast assemblage of the people, who returned to their homes
filled with joy and gladness, "Had Solomon done no other service
beyond the building of the temple, he would still have
influenced the religious life of his people down to the latest
days. It was to them a perpetual reminder and visible symbol of
God's presence and protection, a strong bulwark of all the
sacred traditions of the law, a witness to duty, an impulse to
historic study, an inspiration of sacred song."
The temple consisted of, (1.) The oracle or most holy place (1
Kings 6:19; 8:6), called also the "inner house" (6:27), and the
"holiest of all" (Heb. 9:3). It was 20 cubits in length,
breadth, and height. It was floored and wainscotted with cedar
(1 Kings 6:16), and its walls and floor were overlaid with gold
(6:20, 21, 30). There was a two-leaved door between it and the
holy place overlaid with gold (2 Chr. 4:22); also a veil of blue
purple and crimson and fine linen (2 Chr. 3:14; comp. Ex.
26:33). It had no windows (1 Kings 8:12). It was indeed the
dwelling-place of God. (2.) The holy place (q.v.), 1 Kings
8:8-10, called also the "greater house" (2 Chr. 3:5) and the
"temple" (1 Kings 6:17). (3.) The porch or entrance before the
temple on the east (1 Kings 6:3; 2 Chr. 3:4; 29:7). In the porch
stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings
11:14; 23:3). (4.) The chambers, which were built about the
temple on the southern, western, and northern sides (1 Kings
6:5-10). These formed a part of the building.
Round about the building were, (1.) The court of the priests
(2 Chr. 4:9), called the "inner court" (1 Kings 6:36). It
contained the altar of burnt-offering (2 Chr. 15:8), the brazen
sea (4:2-5, 10), and ten lavers (1 Kings 7:38, 39). (2.) The
great court, which surrounded the whole temple (2 Chr. 4:9).
Here the people assembled to worship God (Jer. 19:14; 26:2).
This temple erected by Solomon was many times pillaged during
the course of its history, (1) 1 Kings 14:25, 26; (2) 2 Kings
14:14; (3) 2 Kings 16:8, 17, 18; (4) 2 Kings 18:15, 16. At last
it was pillaged and destroyed by Nebuchadnezzar (2 Kings 24:13;
2 Chr. 36:7). He burned the temple, and carried all its
treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19;
Isa. 64:11). These sacred vessels were at length, at the close
of the Captivity, restored to the Jews by Cyrus (Ezra 1:7-11).
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.)
First mentioned in Gen. 10:11, which is rendered in the Revised
Version, "He [i.e., Nimrod] went forth into Assyria and builded
Nineveh." It is not again noticed till the days of Jonah, when
it is described (Jonah 3:3; 4:11) as a great and populous city,
the flourishing capital of the Assyrian empire (2 Kings 19:36;
Isa. 37:37). The book of the prophet Nahum is almost exclusively
taken up with prophetic denunciations against this city. Its
ruin and utter desolation are foretold (Nah.1:14; 3:19, etc.).
Zephaniah also (2:13-15) predicts its destruction along with the
fall of the empire of which it was the capital. From this time
there is no mention of it in Scripture till it is named in
gospel history (Matt. 12:41; Luke 11:32).
This "exceeding great city" lay on the eastern or left bank of
the river Tigris, along which it stretched for some 30 miles,
having an average breadth of 10 miles or more from the river
back toward the eastern hills. This whole extensive space is now
one immense area of ruins. Occupying a central position on the
great highway between the Mediterranean and the Indian Ocean,
thus uniting the East and the West, wealth flowed into it from
many sources, so that it became the greatest of all ancient
About B.C. 633 the Assyrian empire began to show signs of
weakness, and Nineveh was attacked by the Medes, who
subsequently, about B.C. 625, being joined by the Babylonians
and Susianians, again attacked it, when it fell, and was razed
to the ground. The Assyrian empire then came to an end, the
Medes and Babylonians dividing its provinces between them.
"After having ruled for more than six hundred years with hideous
tyranny and violence, from the Caucasus and the Caspian to the
Persian Gulf, and from beyond the Tigris to Asia Minor and
Egypt, it vanished like a dream" (Nah. 2:6-11). Its end was
strange, sudden, tragic. It was God's doing, his judgement on
Assyria's pride (Isa. 10:5-19).
Forty years ago our knowledge of the great Assyrian empire and
of its magnificent capital was almost wholly a blank. Vague
memories had indeed survived of its power and greatness, but
very little was definitely known about it. Other cities which
had perished, as Palmyra, Persepolis, and Thebes, had left ruins
to mark their sites and tell of their former greatness; but of
this city, imperial Nineveh, not a single vestige seemed to
remain, and the very place on which it had stood was only matter
of conjecture. In fulfilment of prophecy, God made "an utter end
of the place." It became a "desolation."
In the days of the Greek historian Herodotus, B.C. 400, it had
become a thing of the past; and when Xenophon the historian
passed the place in the "Retreat of the Ten Thousand," the very
memory of its name had been lost. It was buried out of sight,
and no one knew its grave. It is never again to rise from its
At length, after being lost for more than two thousand years,
the city was disentombed. A little more than forty years ago the
French consul at Mosul began to search the vast mounds that lay
along the opposite bank of the river. The Arabs whom he employed
in these excavations, to their great surprise, came upon the
ruins of a building at the mound of Khorsabad, which, on further
exploration, turned out to be the royal palace of Sargon, one of
the Assyrian kings. They found their way into its extensive
courts and chambers, and brought forth form its hidded depths
many wonderful sculptures and other relics of those ancient
The work of exploration has been carried on almost
continuously by M. Botta, Sir Henry Layard, George Smith, and
others, in the mounds of Nebi-Yunus, Nimrud, Koyunjik, and
Khorsabad, and a vast treasury of specimens of old Assyrian art
has been exhumed. Palace after palace has been discovered, with
their decorations and their sculptured slabs, revealing the life
and manners of this ancient people, their arts of war and peace,
the forms of their religion, the style of their architecture,
and the magnificence of their monarchs. The streets of the city
have been explored, the inscriptions on the bricks and tablets
and sculptured figures have been read, and now the secrets of
their history have been brought to light.
One of the most remarkable of recent discoveries is that of
the library of King Assur-bani-pal, or, as the Greek historians
call him, Sardanapalos, the grandson of Sennacherib (q.v.). (See
ASNAPPER ¯T0000347.) This library consists of about ten thousand
flat bricks or tablets, all written over with Assyrian
characters. They contain a record of the history, the laws, and
the religion of Assyria, of the greatest value. These strange
clay leaves found in the royal library form the most valuable of
all the treasuries of the literature of the old world. The
library contains also old Accadian documents, which are the
oldest extant documents in the world, dating as far back as
probably about the time of Abraham. (See SARGON ¯T0003227.)
"The Assyrian royalty is, perhaps, the most luxurious of our
century [reign of Assur-bani-pa]...Its victories and conquests,
uninterrupted for one hundred years, have enriched it with the
spoil of twenty peoples. Sargon has taken what remained to the
Hittites; Sennacherib overcame Chaldea, and the treasures of
Babylon were transferred to his coffers; Esarhaddon and
Assur-bani-pal himself have pillaged Egypt and her great cities,
Sais, Memphis, and Thebes of the hundred gates...Now foreign
merchants flock into Nineveh, bringing with them the most
valuable productions from all countries, gold and perfume from
South Arabia and the Chaldean Sea, Egyptian linen and
glass-work, carved enamels, goldsmiths' work, tin, silver,
Phoenician purple; cedar wood from Lebanon, unassailable by
worms; furs and iron from Asia Minor and Armenia" (Ancient Egypt
and Assyria, by G. Maspero, page 271).
The bas-reliefs, alabaster slabs, and sculptured monuments
found in these recovered palaces serve in a remarkable manner to
confirm the Old Testament history of the kings of Israel. The
appearance of the ruins shows that the destruction of the city
was due not only to the assailing foe but also to the flood and
the fire, thus confirming the ancient prophecies concerning it.
"The recent excavations," says Rawlinson, "have shown that fire
was a great instrument in the destruction of the Nineveh
palaces. Calcined alabaster, charred wood, and charcoal,
colossal statues split through with heat, are met with in parts
of the Nineveh mounds, and attest the veracity of prophecy."
Nineveh in its glory was (Jonah 3:4) an "exceeding great city
of three days' journey", i.e., probably in circuit. This would
give a circumference of about 60 miles. At the four corners of
an irregular quadrangle are the ruins of Kouyunjik, Nimrud,
Karamless and Khorsabad. These four great masses of ruins, with
the whole area included within the parallelogram they form by
lines drawn from the one to the other, are generally regarded as
composing the whole ruins of Nineveh.
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).