Resurrection of the dead
will be simultaneous both of the just and the unjust (Dan. 12:2;
John 5:28, 29; Rom. 2:6-16; 2 Thess. 1:6-10). The qualities of
the resurrection body will be different from those of the body
laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its
identity will nevertheless be preserved. It will still be the
same body (1 Cor. 15:42-44) which rises again.
As to the nature of the resurrection body, (1) it will be
spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the
soul in its glorified state, and to all the conditions of the
heavenly state; (2) glorious, incorruptible, and powerful (54);
(3) like unto the glorified body of Christ (Phil. 3:21); and (4)
immortal (Rev. 21:4).
Christ's resurrection secures and illustrates that of his
people. "(1.) Because his resurrection seals and consummates his
redemptive power; and the redemption of our persons involves the
redemption of our bodies (Rom. 8:23). (2.) Because of our
federal and vital union with Christ (1 Cor. 15:21, 22; 1 Thess.
4:14). (3.) Because of his Spirit which dwells in us making our
bodies his members (1 Cor. 6:15; Rom. 8:11). (4.) Because Christ
by covenant is Lord both of the living and the dead (Rom. 14:9).
This same federal and vital union of the Christian with Christ
likewise causes the resurrection of the believer to be similar
to as well as consequent upon that of Christ (1 Cor. 15:49;
Phil. 3:21; 1 John 3:2)." Hodge's Outlines of Theology.
Resurrection of Christ
one of the cardinal facts and doctrines of the gospel. If Christ
be not risen, our faith is vain (1 Cor. 15:14). The whole of the
New Testament revelation rests on this as an historical fact. On
the day of Pentecost Peter argued the necessity of Christ's
resurrection from the prediction in Ps. 16 (Acts 2:24-28). In
his own discourses, also, our Lord clearly intimates his
resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John
The evangelists give circumstantial accounts of the facts
connected with that event, and the apostles, also, in their
public teaching largely insist upon it. Ten different
appearances of our risen Lord are recorded in the New Testament.
They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is
recorded at length only by John (20:11-18), and alluded to by
(2.) To certain women, "the other Mary," Salome, Joanna, and
others, as they returned from the sepulchre. Matthew (28:1-10)
alone gives an account of this. (Comp. Mark 16:1-8, and Luke
(3.) To Simon Peter alone on the day of the resurrection. (See
Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of
the resurrection, recorded fully only by Luke (24:13-35. Comp.
Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others
"with them," at Jerusalem on the evening of the resurrection
day. One of the evangelists gives an account of this appearance,
(6.) To the disciples again (Thomas being present) at
Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also
1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of
this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an
appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not
informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They
accompanied him from Jerusalem to Mount Olivet, and there they
saw him ascend "till a cloud received him out of their sight"
(Mark 16:19; Luke 24:50-52; Acts 1:4-10).
It is worthy of note that it is distinctly related that on
most of these occasions our Lord afforded his disciples the
amplest opportunity of testing the fact of his resurrection. He
conversed with them face to face. They touched him (Matt. 28:9;
Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42,
43; John 21:12, 13).
(11.) In addition to the above, mention might be made of
Christ's manifestation of himself to Paul at Damascus, who
speaks of it as an appearance of the risen Saviour (Acts 9:3-9,
17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may
have been other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father
(Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12;
Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3)
of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ's release
from his undertaking as surety, and an evidence of the Father's
acceptance of his work of redemption. It is a victory over death
and the grave for all his followers.
The importance of Christ's resurrection will be seen when we
consider that if he rose the gospel is true, and if he rose not
it is false. His resurrection from the dead makes it manifest
that his sacrifice was accepted. Our justification was secured
by his obedience to the death, and therefore he was raised from
the dead (Rom. 4:25). His resurrection is a proof that he made a
full atonement for our sins, that his sacrifice was accepted as
a satisfaction to divine justice, and his blood a ransom for
sinners. It is also a pledge and an earnest of the resurrection
of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21;
1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it
authenticated all his claims (John 2:19; 10:17). "If Christ did
not rise, the whole scheme of redemption is a failure, and all
the predictions and anticipations of its glorious results for
time and for eternity, for men and for angels of every rank and
order, are proved to be chimeras. 'But now is Christ risen from
the dead, and become the first-fruits of them that slept.'
Therefore the Bible is true from Genesis to Revelation. The
kingdom of darkness has been overthrown, Satan has fallen as
lightning from heaven, and the triumph of truth over error, of
good over evil, of happiness over misery is for ever secured."
With reference to the report which the Roman soldiers were
bribed (Matt. 28:12-14) to circulate concerning Christ's
resurrection, "his disciples came by night and stole him away
while we slept," Matthew Henry in his "Commentary," under John
20:1-10, fittingly remarks, "The grave-clothes in which Christ
had been buried were found in very good order, which serves for
an evidence that his body was not 'stolen away while men slept.'
Robbers of tombs have been known to take away 'the clothes' and
leave the body; but none ever took away 'the body' and left the
clothes, especially when they were 'fine linen' and new (Mark
15:46). Any one would rather choose to carry a dead body in its
clothes than naked. Or if they that were supposed to have stolen
it would have left the grave-clothes behind, yet it cannot be
supposed they would find leisure to 'fold up the linen.'"
that which is out of sight, a Greek word used to denote the
state or place of the dead. All the dead alike go into this
place. To be buried, to go down to the grave, to descend into
hades, are equivalent expressions. In the LXX. this word is the
usual rendering of the Hebrew sheol, the common receptacle of
the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9).
This term is of comparatively rare occurrence in the Greek New
Testament. Our Lord speaks of Capernaum as being "brought down
to hell" (hades), i.e., simply to the lowest debasement, (Matt.
11:23). It is contemplated as a kind of kingdom which could
never overturn the foundation of Christ's kingdom (16:18), i.e.,
Christ's church can never die.
In Luke 16:23 it is most distinctly associated with the doom
and misery of the lost.
In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11,
plainly for the purpose of proving our Lord's resurrection from
the dead. David was left in the place of the dead, and his body
saw corruption. Not so with Christ. According to ancient
prophecy (Ps. 30:3) he was recalled to life.
amiable, with Hymenaeus, at Ephesus, said that the "resurrection
was past already" (2 Tim. 2:17, 18). This was a Gnostic heresy
held by the Nicolaitanes. (See ALEXANDER ¯T0000168 .)
The art of writing must have been known in the time of the early
Pharaohs. Moses is commanded "to write for a memorial in a book"
(Ex. 17:14) a record of the attack of Amalek. Frequent mention
is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15,
16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown,
but there is reason to conclude that in the age of Moses it was
well known. The inspired books of Moses are the most ancient
extant writings, although there are written monuments as old as
about B.C. 2000. The words expressive of "writing," "book," and
"ink," are common to all the branches or dialects of the Semitic
language, and hence it has been concluded that this art must
have been known to the earliest Semites before they separated
into their various tribes, and nations, and families.
"The Old Testament and the discoveries of Oriental archaeology
alike tell us that the age of the Exodus was throughout the
world of Western Asia an age of literature and books, of readers
and writers, and that the cities of Israel were stored with
the contemporaneous records of past events inscribed on
imperishable clay. They further tell us that the kinsfolk and
neighbours of the Israelites were already acquainted with
alphabetic writing, that the wanderers in the desert and the
tribes of Edom were in contact with the cultured scribes and
traders of Ma'in [Southern Arabia], and that the 'house of
bondage' from which Israel had escaped was a land where the art
of writing was blazoned not only on the temples of the gods, but
also on the dwellings of the rich and powerful.", Sayce. (See
DEBIR ¯T0000995; PHOENICIA ¯T0002943.)
The "Book of the Dead" was a collection of prayers and
formulae, by the use of which the souls of the dead were
supposed to attain to rest and peace in the next world. It was
composed at various periods from the earliest time to the
Persian conquest. It affords an interesting glimpse into the
religious life and system of belief among the ancient Egyptians.
We learn from it that they believed in the existence of one
Supreme Being, the immortality of the soul, judgement after
death, and the resurrection of the body. It shows, too, a high
state of literary activity in Egypt in the time of Moses. It
refers to extensive libraries then existing. That of Ramessium,
in Thebes, e.g., built by Rameses II., contained 20,000 books.
When the Hebrews entered Canaan it is evident that the art of
writing was known to the original inhabitants, as appears, e.g.,
from the name of the city Debir having been at first
Kirjath-sepher, i.e., the "city of the book," or the "book town"
(Josh. 10:38; 15:15; Judg. 1:11).
The first mention of letter-writing is in the time of David (2
Sam. 11:14, 15). Letters are afterwards frequently spoken of (1
Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chr.
21:12-15; 30:1, 6-9, etc.).
the lion, the name of one of the body-guard slain with Pekahiah
at Samaria (2 Kings 15:25) by the conspirator Pekah.
a person sent by another; a messenger; envoy. This word is once
used as a descriptive designation of Jesus Christ, the Sent of
the Father (Heb. 3:1; John 20:21). It is, however, generally
used as designating the body of disciples to whom he intrusted
the organization of his church and the dissemination of his
gospel, "the twelve," as they are called (Matt. 10:1-5; Mark
3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles,
one by each of the synoptic evangelists (Matt. 10:2-4; Mark
3:16; Luke 6:14), and one in the Acts (1:13). No two of these
lists, however, perfectly coincide.
Our Lord gave them the "keys of the kingdom," and by the gift
of his Spirit fitted them to be the founders and governors of
his church (John 14:16, 17, 26; 15:26, 27; 16:7-15). To them, as
representing his church, he gave the commission to "preach the
gospel to every creature" (Matt. 28:18-20). After his ascension
he communicated to them, according to his promise, supernatural
gifts to qualify them for the discharge of their duties (Acts
2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2). Judas
Iscariot, one of "the twelve," fell by transgression, and
Matthias was substituted in his place (Acts 1:21). Saul of
Tarsus was afterwards added to their number (Acts 9:3-20; 20:4;
26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11).
Luke has given some account of Peter, John, and the two
Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know
nothing from authentic history of the rest of the original
twelve. After the martyrdom of James the Greater (Acts 12:2),
James the Less usually resided at Jerusalem, while Paul, "the
apostle of the uncircumcision," usually travelled as a
missionary among the Gentiles (Gal. 2:8). It was characteristic
of the apostles and necessary (1) that they should have seen the
Lord, and been able to testify of him and of his resurrection
from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1;
Acts 22:14, 15). (2.) They must have been immediately called to
that office by Christ (Luke 6:13; Gal. 1:1). (3.) It was
essential that they should be infallibly inspired, and thus
secured against all error and mistake in their public teaching,
whether by word or by writing (John 14:26; 16:13; 1 Thess.
(4.) Another qualification was the power of working miracles
(Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). The apostles therefore
could have had no successors. They are the only authoritative
teachers of the Christian doctrines. The office of an apostle
ceased with its first holders.
In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the
rendering of the same Greek word, elsewhere rendered "apostle."
(abbreviation of Cleopatros), one of the two disciples with whom
Jesus conversed on the way to Emmaus on the day of the
resurrection (Luke 24:18). We know nothing definitely regarding
him. It is not certain that he was the Clopas of John 19:25, or
the Alphaeus of Matt. 10:3, although he may have been so.
only once, in Rev. 1:10, was in the early Christian ages used to
denote the first day of the week, which commemorated the Lord's
resurrection. There is every reason to conclude that John thus
used the name. (See SABBATH ¯T0003170.)
made by God, one of David's body-guard, the son of Abner (1 Chr.
27:21), called Jasiel in 1 Chr. 11:47.
Jehovah is his help, one of the Korhites who became part of
David's body-guard (1 Chr. 12:6).
Water of separation
used along with the ashes of a red heifer for the ceremonial
cleansing of persons defiled by contact with a dead body (Num.
Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus,
called the "Virgin Mary," though never so designated in
Scripture (Matt. 2:11; Acts 1:14). Little is known of her
personal history. Her genealogy is given in Luke 3. She was of
the tribe of Judah and the lineage of David (Ps. 132:11; Luke
1:32). She was connected by marriage with Elisabeth, who was of
the lineage of Aaron (Luke 1:36).
While she resided at Nazareth with her parents, before she
became the wife of Joseph, the angel Gabriel announced to her
that she was to be the mother of the promised Messiah (Luke
1:35). After this she went to visit her cousin Elisabeth, who
was living with her husband Zacharias (probably at Juttah, Josh.
15:55; 21:16, in the neighbourhood of Maon), at a considerable
distance, about 100 miles, from Nazareth. Immediately on
entering the house she was saluted by Elisabeth as the mother of
her Lord, and then forthwith gave utterance to her hymn of
thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three
months Mary returned to Nazareth to her own home. Joseph was
supernaturally made aware (Matt. 1:18-25) of her condition, and
took her to his own home. Soon after this the decree of Augustus
(Luke 2:1) required that they should proceed to Bethlehem (Micah
5:2), some 80 or 90 miles from Nazareth; and while they were
there they found shelter in the inn or khan provided for
strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to
retire to a place among the cattle, and there she brought forth
her son, who was called Jesus (Matt. 1:21), because he was to
save his people from their sins. This was followed by the
presentation in the temple, the flight into Egypt, and their
return in the following year and residence at Nazareth (Matt.
2). There for thirty years Mary, the wife of Joseph the
carpenter, resides, filling her own humble sphere, and pondering
over the strange things that had happened to her. During these
years only one event in the history of Jesus is recorded, viz.,
his going up to Jerusalem when twelve years of age, and his
being found among the doctors in the temple (Luke 2:41-52).
Probably also during this period Joseph died, for he is not
After the commencement of our Lord's public ministry little
notice is taken of Mary. She was present at the marriage in
Cana. A year and a half after this we find her at Capernaum
(Matt. 12:46, 48, 49), where Christ uttered the memorable words,
"Who is my mother? and who are my brethren? And he stretched
forth his hand toward his disciples, and said, Behold my mother
and my brethren!" The next time we find her is at the cross
along with her sister Mary, and Mary Magdalene, and Salome, and
other women (John 19:26). From that hour John took her to his
own abode. She was with the little company in the upper room
after the Ascension (Acts 1:14). From this time she wholly
disappears from public notice. The time and manner of her death
(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the
western shore of the Lake of Tiberias. She is for the first time
noticed in Luke 8:3 as one of the women who "ministered to
Christ of their substance." Their motive was that of gratitude
for deliverances he had wrought for them. Out of Mary were cast
seven demons. Gratitude to her great Deliverer prompted her to
become his follower. These women accompanied him also on his
last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55).
They stood near the cross. There Mary remained till all was
over, and the body was taken down and laid in Joseph's tomb.
Again, in the earliest dawn of the first day of the week she,
with Salome and Mary the mother of James (Matt. 28:1; Mark
16:2), came to the sepulchre, bringing with them sweet spices,
that they might anoint the body of Jesus. They found the
sepulchre empty, but saw the "vision of angels" (Matt. 28:5).
She hastens to tell Peter and John, who were probably living
together at this time (John 20:1, 2), and again immediately
returns to the sepulchre. There she lingers thoughtfully,
weeping at the door of the tomb. The risen Lord appears to her,
but at first she knows him not. His utterance of her name "Mary"
recalls her to consciousness, and she utters the joyful,
reverent cry, "Rabboni." She would fain cling to him, but he
forbids her, saying, "Touch me not; for I am not yet ascended to
my Father." This is the last record regarding Mary of Magdala,
who now returned to Jerusalem. The idea that this Mary was "the
woman who was a sinner," or that she was unchaste, is altogether
(3.) Mary the sister of Lazarus is brought to our notice in
connection with the visits of our Lord to Bethany. She is
contrasted with her sister Martha, who was "cumbered about many
things" while Jesus was their guest, while Mary had chosen "the
good part." Her character also appears in connection with the
death of her brother (John 11:20,31,33). On the occasion of our
Lord's last visit to Bethany, Mary brought "a pound of ointment
of spikenard, very costly, and anointed the feet of Jesus" as he
reclined at table in the house of one Simon, who had been a
leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence
of her overflowing love to the Lord. Nothing is known of her
subsequent history. It would appear from this act of Mary's, and
from the circumstance that they possessed a family vault
(11:38), and that a large number of Jews from Jerusalem came to
condole with them on the death of Lazarus (11:19), that this
family at Bethany belonged to the wealthier class of the people.
(See MARTHA ¯T0002426.)
(4.) Mary the wife of Cleopas is mentioned (John 19:25) as
standing at the cross in company with Mary of Magdala and Mary
the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we
find that this Mary and "Mary the mother of James the little"
are on and the same person, and that she was the sister of our
Lord's mother. She was that "other Mary" who was present with
Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark
15:47); and she was one of those who went early in the morning
of the first day of the week to anoint the body, and thus became
one of the first witnesses of the resurrection (Matt. 28:1; Mark
16:1; Luke 24:1).
(5.) Mary the mother of John Mark was one of the earliest of
our Lord's disciples. She was the sister of Barnabas (Col.
4:10), and joined with him in disposing of their land and giving
the proceeds of the sale into the treasury of the Church (Acts
4:37; 12:12). Her house in Jerusalem was the common
meeting-place for the disciples there.
(6.) A Christian at Rome who treated Paul with special
kindness (Rom. 16:6).
(Heb. verb shabbath, meaning "to rest from labour"), the day of
rest. It is first mentioned as having been instituted in
Paradise, when man was in innocence (Gen. 2:2). "The sabbath was
made for man," as a day of rest and refreshment for the body and
of blessing to the soul.
It is next referred to in connection with the gift of manna to
the children of Israel in the wilderness (Ex. 16:23); and
afterwards, when the law was given from Sinai (20:11), the
people were solemnly charged to "remember the sabbath day, to
keep it holy." Thus it is spoken of as an institution already
In the Mosaic law strict regulations were laid down regarding
its observance (Ex. 35:2, 3; Lev. 23:3; 26:34). These were
peculiar to that dispensation.
In the subsequent history of the Jews frequent references are
made to the sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13,
14; Jer. 17:20-22; Neh. 13:19). In later times they perverted
the Sabbath by their traditions. Our Lord rescued it from their
perversions, and recalled to them its true nature and intent
(Matt. 12:10-13; Mark 2:27; Luke 13:10-17).
The Sabbath, originally instituted for man at his creation, is
of permanent and universal obligation. The physical necessities
of man require a Sabbath of rest. He is so constituted that his
bodily welfare needs at least one day in seven for rest from
ordinary labour. Experience also proves that the moral and
spiritual necessities of men also demand a Sabbath of rest. "I
am more and more sure by experience that the reason for the
observance of the Sabbath lies deep in the everlasting
necessities of human nature, and that as long as man is man the
blessedness of keeping it, not as a day of rest only, but as a
day of spiritual rest, will never be annulled. I certainly do
feel by experience the eternal obligation, because of the
eternal necessity, of the Sabbath. The soul withers without it.
It thrives in proportion to its observance. The Sabbath was made
for man. God made it for men in a certain spiritual state
because they needed it. The need, therefore, is deeply hidden in
human nature. He who can dispense with it must be holy and
spiritual indeed. And he who, still unholy and unspiritual,
would yet dispense with it is a man that would fain be wiser
than his Maker" (F. W. Robertson).
The ancient Babylonian calendar, as seen from recently
recovered inscriptions on the bricks among the ruins of the
royal palace, was based on the division of time into weeks of
seven days. The Sabbath is in these inscriptions designated
Sabattu, and defined as "a day of rest for the heart" and "a day
of completion of labour."
The change of the day. Originally at creation the seventh day
of the week was set apart and consecrated as the Sabbath. The
first day of the week is now observed as the Sabbath. Has God
authorized this change? There is an obvious distinction between
the Sabbath as an institution and the particular day set apart
for its observance. The question, therefore, as to the change of
the day in no way affects the perpetual obligation of the
Sabbath as an institution. Change of the day or no change, the
Sabbath remains as a sacred institution the same. It cannot be
If any change of the day has been made, it must have been by
Christ or by his authority. Christ has a right to make such a
change (Mark 2:23-28). As Creator, Christ was the original Lord
of the Sabbath (John 1:3; Heb. 1:10). It was originally a
memorial of creation. A work vastly greater than that of
creation has now been accomplished by him, the work of
redemption. We would naturally expect just such a change as
would make the Sabbath a memorial of that greater work.
True, we can give no text authorizing the change in so many
words. We have no express law declaring the change. But there
are evidences of another kind. We know for a fact that the first
day of the week has been observed from apostolic times, and the
necessary conclusion is, that it was observed by the apostles
and their immediate disciples. This, we may be sure, they never
would have done without the permission or the authority of their
After his resurrection, which took place on the first day of
the week (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1), we never
find Christ meeting with his disciples on the seventh day. But
he specially honoured the first day by manifesting himself to
them on four separate occasions (Matt. 28:9; Luke 24:34, 18-33;
John 20:19-23). Again, on the next first day of the week, Jesus
appeared to his disciples (John 20:26).
Some have calculated that Christ's ascension took place on the
first day of the week. And there can be no doubt that the
descent of the Holy Ghost at Pentecost was on that day (Acts
2:1). Thus Christ appears as instituting a new day to be
observed by his people as the Sabbath, a day to be henceforth
known amongst them as the "Lord's day." The observance of this
"Lord's day" as the Sabbath was the general custom of the
primitive churches, and must have had apostolic sanction (comp.
Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the sanction
and authority of Jesus Christ.
The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to
be, as in the Revised Version, "at her desolations."
father of strength; i.e., "valiant", one of David's body-guard
of thirty mighty men (2 Sam. 23:31); called also Abiel (1 Chr.
a gangrene or mortification which gradually spreads over the
whole body (2 Tim. 2:17). In James 5:3 "cankered" means "rusted"
(R.V.) or tarnished.
sleeping, called also Hashem (1 Chr. 11:34); a person, several
of whose sons were in David's body-guard (2 Sam. 23:32).
originally a Saxon word (Eostre), denoting a goddess of the
Saxons, in honour of whom sacrifices were offered about the time
of the Passover. Hence the name came to be given to the festival
of the Resurrection of Christ, which occured at the time of the
Passover. In the early English versions this word was frequently
used as the translation of the Greek pascha (the Passover). When
the Authorized Version (1611) was formed, the word "passover"
was used in all passages in which this word pascha occurred,
except in Act 12:4. In the Revised Version the proper word,
"passover," is always used.
whom Jehovah has graciously given. (1.) The grandson of
Zerubbabel, in the lineage of Christ (Luke 3:27); the same as
Hananiah (1 Chr. 3:19).
(2.) The wife of Chuza, the steward of Herod Antipas, tetrarch
of Galilee (Luke 8:3). She was one of the women who ministered
to our Lord, and to whom he appeared after his resurrection
(Luke 8:3; 24:10).
given or gift of God, one of our Lord's disciples, "of Cana in
Galilee" (John 21:2). He was "an Israelite indeed, in whom was
no guile" (1:47, 48). His name occurs only in the Gospel of
John, who in his list of the disciples never mentions
Bartholomew, with whom he has consequently been identified. He
was one of those to whom the Lord showed himself alive after his
resurrection, at the Sea of Tiberias.
the centurion of the Augustan cohort, or the emperor's
body-guard, in whose charge Paul was sent prisoner to Rome (Acts
27:1, 3, 43). He entreated Paul "courteously," showing in many
ways a friendly regard for him.
son of Tolmai, one of the twelve apostles (Matt. 10:3; Acts
1:13); generally supposed to have been the same as Nathanael. In
the synoptic gospels Philip and Bartholomew are always mentioned
together, while Nathanael is never mentioned; in the fourth
gospel, on the other hand, Philip and Nathanael are similarly
mentioned together, but nothing is said of Bartholomew. He was
one of the disciples to whom our Lord appeared at the Sea of
Tiberias after his resurrection (John 21:2). He was also a
witness of the Ascension (Acts 1:4, 12, 13). He was an
"Israelite indeed" (John 1:47).
hot baths, a village "three-score furlongs" from jerusalem,
where our Lord had an interview with two of his disciples on the
day of his resurrection (Luke 24:13). This has been identified
with the modern el-Kubeibeh, lying over 7 miles north-west of
Jerusalem. This name, el-Kubeibeh, meaning "little dome," is
derived from the remains of the Crusaders' church yet to be
found there. Others have identified it with the modern Khurbet
Khamasa i.e., "the ruins of Khamasa", about 8 miles south-west
of Jerusalem, where there are ruins also of a Crusaders' church.
Its site, however has been much disputed.
the process of preserving a body by means of aromatics (Gen.
50:2, 3, 26). This art was practised by the Egyptians from the
earliest times, and there brought to great perfection. This
custom probably originated in the belief in the future reunion
of the soul with the body. The process became more and more
complicated, and to such perfection was it carried that bodies
embalmed thousands of years ago are preserved to the present day
in the numberless mummies that have been discovered in Egypt.
The embalming of Jacob and Joseph was according to the
Egyptian custom, which was partially followed by the Jews (2
Chr. 16:14), as in the case of king Asa, and of our Lord (John
19:39, 40; Luke 23:56; 24:1). (See PHARAOH ¯T0002923.)
mentioned always along with the Cherethites, and only in the
time of David. The word probably means "runners" or "couriers,"
and may denote that while forming part of David's bodyguard,
they were also sometimes employed as couriers (2 Sam. 8:18;
20:7, 23;1 Kings 1:38, 44; 1 Chr. 18:17). Some, however, think
that these are the names simply of two Philistine tribes from
which David selected his body-guard. They are mentioned along
with the Gittites (2 Sam. 15:18), another body of foreign troops
whom David gathered round him.
Burying was among the Jews the only mode of disposing of corpses
(Gen. 23:19; 25:9; 35:8, 9, etc.).
The first traces of burning the dead are found in 1 Sam.
31:12. The burning of the body was affixed by the law of Moses
as a penalty to certain crimes (Lev. 20:14; 21:9).
To leave the dead unburied was regarded with horror (1 Kings
13:22; 14:11; 16:4; 21:24, etc.).
In the earliest times of which we have record kinsmen carried
their dead to the grave (Gen. 25:9; 35:29; Judg. 16:31), but in
later times this was done by others (Amos 6:16).
Immediately after decease the body was washed, and then
wrapped in a large cloth (Acts 9:37; Matt. 27:59; Mark 15:46).
In the case of persons of distinction, aromatics were laid on
the folds of the cloth (John 19:39; comp. John 12:7).
As a rule the burial (q.v.) took place on the very day of the
death (Acts 5:6, 10), and the body was removed to the grave in
an open coffin or on a bier (Luke 7:14). After the burial a
funeral meal was usually given (2 Sam. 3:35; Jer. 16:5, 7; Hos.
man-defender. (1.) A relative of Annas the high priest, present
when Peter and John were examined before the Sanhedrim (Acts
(2.) A man whose father, Simon the Cyrenian, bore the cross of
Christ (Mark 15:21).
(3.) A Jew of Ephesus who took a prominent part in the uproar
raised there by the preaching of Paul (Acts 19:33). The Jews put
him forward to plead their cause before the mob. It was probably
intended that he should show that he and the other Jews had no
sympathy with Paul any more than the Ephesians had. It is
possible that this man was the same as the following.
(4.) A coppersmith who, with Hymenaeus and others, promulgated
certain heresies regarding the resurrection (1 Tim. 1:19; 2 Tim.
4:14), and made shipwreck of faith and of a good conscience.
Paul excommunicated him (1 Tim. 1:20; comp. 1 Cor. 5:5).
reward of God. (1.) A chief of the tribe of Manasseh at the
census at Sinai (Num. 1:10; 2:20; 7:54, 59).
(2.) The son of rabbi Simeon, and grandson of the famous rabbi
Hillel. He was a Pharisse, and therefore the opponent of the
party of the Sadducees. He was noted for his learning, and was
president of the Sanhedrim during the regins of Tiberius,
Caligula, and Claudius, and died, it is said, about eighteen
years before the destruction of Jerusalem.
When the apostles were brought before the council, charged
with preaching the resurrection of Jesus, as a zealous Pharisee
Gamaliel councelled moderation and calmness. By a reference to
well-known events, he advised them to "refrain from these men."
If their work or counsel was of man, it would come to nothing;
but if it was of God, they could not destroy it, and therefore
ought to be on their guard lest they should be "found fighting
against God" (Acts 5:34-40). Paul was one of his disciples
the calling of the Gentiles into the Christian Church, so
designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth
undiscoverable except by revelation, long hid, now made
manifest. The resurrection of the dead (1 Cor. 15:51), and other
doctrines which need to be explained but which cannot be fully
understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1
Cor. 13:2); the union between Christ and his people symbolized
by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven
stars and the seven candlesticks (Rev. 1:20); and the woman
clothed in scarlet (17:7), are also in this sense mysteries. The
anti-Christian power working in his day is called by the apostle
(2 Thess. 2:7) the "mystery of iniquity."
originally called Simon (=Simeon ,i.e., "hearing"), a very
common Jewish name in the New Testament. He was the son of Jona
(Matt. 16:17). His mother is nowhere named in Scripture. He had
a younger brother called Andrew, who first brought him to Jesus
(John 1:40-42). His native town was Bethsaida, on the western
coast of the Sea of Galilee, to which also Philip belonged. Here
he was brought up by the shores of the Sea of Galilee, and was
trained to the occupation of a fisher. His father had probably
died while he was still young, and he and his brother were
brought up under the care of Zebedee and his wife Salome (Matt.
27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew,
James, and John, spent their boyhood and early manhood in
constant fellowship. Simon and his brother doubtless enjoyed all
the advantages of a religious training, and were early
instructed in an acquaintance with the Scriptures and with the
great prophecies regarding the coming of the Messiah. They did
not probably enjoy, however, any special training in the study
of the law under any of the rabbis. When Peter appeared before
the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).
"Simon was a Galilean, and he was that out and out...The
Galileans had a marked character of their own. They had a
reputation for an independence and energy which often ran out
into turbulence. They were at the same time of a franker and
more transparent disposition than their brethren in the south.
In all these respects, in bluntness, impetuosity, headiness, and
simplicity, Simon was a genuine Galilean. They spoke a peculiar
dialect. They had a difficulty with the guttural sounds and some
others, and their pronunciation was reckoned harsh in Judea. The
Galilean accent stuck to Simon all through his career. It
betrayed him as a follower of Christ when he stood within the
judgment-hall (Mark 14:70). It betrayed his own nationality and
that of those conjoined with him on the day of Pentecost (Acts
2:7)." It would seem that Simon was married before he became an
apostle. His wife's mother is referred to (Matt. 8:14; Mark
1:30; Luke 4:38). He was in all probability accompanied by his
wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).
He appears to have been settled at Capernaum when Christ
entered on his public ministry, and may have reached beyond the
age of thirty. His house was large enough to give a home to his
brother Andrew, his wife's mother, and also to Christ, who seems
to have lived with him (Mark 1:29, 36; 2:1), as well as to his
own family. It was apparently two stories high (2:4).
At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John
the Baptist had borne testimony concerning Jesus as the "Lamb of
God" (John 1:29-36). Andrew and John hearing it, followed Jesus,
and abode with him where he was. They were convinced, by his
gracious words and by the authority with which he spoke, that he
was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth
and found Simon and brought him to Jesus (John 1:41).
Jesus at once recognized Simon, and declared that hereafter he
would be called Cephas, an Aramaic name corresponding to the
Greek Petros, which means "a mass of rock detached from the
living rock." The Aramaic name does not occur again, but the
name Peter gradually displaces the old name Simon, though our
Lord himself always uses the name Simon when addressing him
(Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are
not told what impression the first interview with Jesus produced
on the mind of Simon. When we next meet him it is by the Sea of
Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James
and John) had had an unsuccessful night's fishing. Jesus
appeared suddenly, and entering into Simon's boat, bade him
launch forth and let down the nets. He did so, and enclosed a
great multitude of fishes. This was plainly a miracle wrought
before Simon's eyes. The awe-stricken disciple cast himself at
the feet of Jesus, crying, "Depart from me; for I am a sinful
man, O Lord" (Luke 5:8). Jesus addressed him with the assuring
words, "Fear not," and announced to him his life's work. Simon
responded at once to the call to become a disciple, and after
this we find him in constant attendance on our Lord.
He is next called into the rank of the apostleship, and
becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the
world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16),
and takes a more and more prominent part in all the leading
events of our Lord's life. It is he who utters that notable
profession of faith at Capernaum (John 6:66-69), and again at
Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).
This profession at Caesarea was one of supreme importance, and
our Lord in response used these memorable words: "Thou art
Peter, and upon this rock I will build my church."
"From that time forth" Jesus began to speak of his sufferings.
For this Peter rebuked him. But our Lord in return rebuked
Peter, speaking to him in sterner words than he ever used to any
other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the
close of his brief sojourn at Caesarea our Lord took Peter and
James and John with him into "an high mountain apart," and was
transfigured before them. Peter on that occasion, under the
impression the scene produced on his mind, exclaimed, "Lord, it
is good for us to be here: let us make three tabernacles" (Matt.
On his return to Capernaum the collectors of the temple tax (a
didrachma, half a sacred shekel), which every Israelite of
twenty years old and upwards had to pay (Ex. 30:15), came to
Peter and reminded him that Jesus had not paid it (Matt.
17:24-27). Our Lord instructed Peter to go and catch a fish in
the lake and take from its mouth the exact amount needed for the
tax, viz., a stater, or two half-shekels. "That take," said our
Lord, "and give unto them for me and thee."
As the end was drawing nigh, our Lord sent Peter and John
(Luke 22:7-13) into the city to prepare a place where he should
keep the feast with his disciples. There he was forewarned of
the fearful sin into which he afterwards fell (22:31-34). He
accompanied our Lord from the guest-chamber to the garden of
Gethsemane (Luke 22:39-46), which he and the other two who had
been witnesses of the transfiguration were permitted to enter
with our Lord, while the rest were left without. Here he passed
through a strange experience. Under a sudden impulse he cut off
the ear of Malchus (47-51), one of the band that had come forth
to take Jesus. Then follow the scenes of the judgment-hall
(54-61) and his bitter grief (62).
He is found in John's company early on the morning of the
resurrection. He boldly entered into the empty grave (John
20:1-10), and saw the "linen clothes laid by themselves" (Luke
24:9-12). To him, the first of the apostles, our risen Lord
revealed himself, thus conferring on him a signal honour, and
showing how fully he was restored to his favour (Luke 24:34; 1
Cor. 15:5). We next read of our Lord's singular interview with
Peter on the shores of the Sea of Galilee, where he thrice asked
him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See
After this scene at the lake we hear nothing of Peter till he
again appears with the others at the ascension (Acts 1:15-26).
It was he who proposed that the vacancy caused by the apostasy
of Judas should be filled up. He is prominent on the day of
Pentecost (2:14-40). The events of that day "completed the
change in Peter himself which the painful discipline of his fall
and all the lengthened process of previous training had been
slowly making. He is now no more the unreliable, changeful,
self-confident man, ever swaying between rash courage and weak
timidity, but the stead-fast, trusted guide and director of the
fellowship of believers, the intrepid preacher of Christ in
Jerusalem and abroad. And now that he is become Cephas indeed,
we hear almost nothing of the name Simon (only in Acts 10:5, 32;
15:14), and he is known to us finally as Peter."
After the miracle at the temple gate (Acts 3) persecution
arose against the Christians, and Peter was cast into prison. He
boldly defended himself and his companions at the bar of the
council (4:19, 20). A fresh outburst of violence against the
Christians (5:17-21) led to the whole body of the apostles being
cast into prison; but during the night they were wonderfully
delivered, and were found in the morning teaching in the temple.
A second time Peter defended them before the council (Acts
5:29-32), who, "when they had called the apostles and beaten
them, let them go."
The time had come for Peter to leave Jerusalem. After
labouring for some time in Samaria, he returned to Jerusalem,
and reported to the church there the results of his work (Acts
8:14-25). Here he remained for a period, during which he met
Paul for the first time since his conversion (9:26-30; Gal.
1:18). Leaving Jerusalem again, he went forth on a missionary
journey to Lydda and Joppa (Acts 9:32-43). He is next called on
to open the door of the Christian church to the Gentiles by the
admission of Cornelius of Caesarea (ch. 10).
After remaining for some time at Caesarea, he returned to
Jerusalem (Acts 11:1-18), where he defended his conduct with
reference to the Gentiles. Next we hear of his being cast into
prison by Herod Agrippa (12:1-19); but in the night an angel of
the Lord opened the prison gates, and he went forth and found
refuge in the house of Mary.
He took part in the deliberations of the council in Jerusalem
(Acts 15:1-31; Gal. 2:1-10) regarding the relation of the
Gentiles to the church. This subject had awakened new interest
at Antioch, and for its settlement was referred to the council
of the apostles and elders at Jerusalem. Here Paul and Peter met
We have no further mention of Peter in the Acts of the
Apostles. He seems to have gone down to Antioch after the
council at Jerusalem, and there to have been guilty of
dissembling, for which he was severely reprimanded by Paul (Gal.
2:11-16), who "rebuked him to his face."
After this he appears to have carried the gospel to the east,
and to have laboured for a while at Babylon, on the Euphrates (1
Pet. 5:13). There is no satisfactory evidence that he was ever
at Rome. Where or when he died is not certainly known. Probably
he died between A.D. 64 and 67.
The origin of this Jewish sect cannot definitely be traced. It
was probably the outcome of the influence of Grecian customs and
philosophy during the period of Greek domination. The first time
they are met with is in connection with John the Baptist's
ministry. They came out to him when on the banks of the Jordan,
and he said to them, "O generation of vipers, who hath warned
you to flee from the wrath to come?" (Matt. 3:7.) The next time
they are spoken of they are represented as coming to our Lord
tempting him. He calls them "hypocrites" and "a wicked and
adulterous generation" (Matt. 16:1-4; 22:23). The only reference
to them in the Gospels of Mark (12:18-27) and Luke (20:27-38) is
their attempting to ridicule the doctrine of the resurrection,
which they denied, as they also denied the existence of angels.
They are never mentioned in John's Gospel.
There were many Sadducees among the "elders" of the Sanhedrin.
They seem, indeed, to have been as numerous as the Pharisees
(Acts 23:6). They showed their hatred of Jesus in taking part in
his condemnation (Matt. 16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke
9:22; 22:66). They endeavoured to prohibit the apostles from
preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2;
5:17, 24-28). They were the deists or sceptics of that age. They
do not appear as a separate sect after the destruction of
burdensome. (1.) A Levite, son of Elkanah, of the ancestry of
Samuel (1 Chr. 6:25, 35).
(2.) The leader of a body of men who joined David in the
"stronghold," probably of Adullam (1 Chr. 12:18).
(3.) One of the priests appointed to precede the ark with
blowing of trumpets on its removal from the house of Obed-edom
(1 Chr. 15:24).
(4.) The father of a Levite, one of the two Kohathites who
took a prominent part at the instance of Hezekiah in the
cleansing of the temple (2 Chr. 29:12).
little fish; diminutive from dag = a fish, the fish-god; the
national god of the Philistines (Judg. 16:23). This idol had the
body of a fish with the head and hands of a man. It was an
Assyrio-Babylonian deity, the worship of which was introduced
among the Philistines through Chaldea. The most famous of the
temples of Dagon were at Gaza (Judg. 16:23-30) and Ashdod (1
Sam. 5:1-7). (See FISH ¯T0001343.)
(Deut. 21:20), Heb. zolel, from a word meaning "to shake out,"
"to squander;" and hence one who is prodigal, who wastes his
means by indulgence. In Prov. 23:21, the word means debauchees
or wasters of their own body. In Prov. 28:7, the word (pl.) is
rendered Authorized Version "riotous men;" Revised Version,
"gluttonous." Matt. 11:19, Luke 7:34, Greek phagos, given to
(in Greek called Dorcas), gazelle, a disciple at Joppa. She was
distinguished for her alms-deeds and good works. Peter, who was
sent for from Lydda on the occasion of her death, prayed over
the dead body, and said, "Tabitha, arise." And she opened her
eyes and sat up; and Peter "gave her his hand, and raised her
up; and calling the saints and widows, he presented her alive"
Fishing, the art of
was prosecuted with great industry in the waters of Israel.
It was from the fishing-nets that Jesus called his disciples
(Mark 1:16-20), and it was in a fishing-boat he rebuked the
winds and the waves (Matt. 8:26) and delivered that remarkable
series of prophecies recorded in Matt. 13. He twice miraculously
fed multitudes with fish and bread (Matt. 14:19; 15:36). It was
in the mouth of a fish that the tribute-money was found (Matt.
17:27). And he "ate a piece of broiled fish" with his disciples
after his resurrection (Luke 24:42, 43; comp. Acts 1:3). At the
Sea of Tiberias (John 21:1-14), in obedience to his direction,
the disciples cast their net "on the right side of the ship,"
and enclosed so many that "they were not able to draw it for the
multitude of fishes."
Two kinds of fishing-nets are mentioned in the New Testament:
(1.) The casting-net (Matt. 4:18; Mark 1:16).
(2.) The drag-net or seine (Matt. 13:48).
Fish were also caught by the fishing-hook (Matt. 17:27). (See
Peter, Second Epistle of
The question of the authenticity of this epistle has been much
discussed, but the weight of evidence is wholly in favour of its
claim to be the production of the apostle whose name it bears.
It appears to have been written shortly before the apostle's
death (1:14). This epistle contains eleven references to the Old
Testament. It also contains (3:15, 16) a remarkable reference to
Paul's epistles. Some think this reference is to 1 Thess.
4:13-5:11. A few years ago, among other documents, a parchment
fragment, called the "Gospel of Peter," was discovered in a
Christian tomb at Akhmim in Upper Egypt. Origen (obiit A.D.
254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such
a work, and hence it has been concluded that it was probably
written about the middle of the second century. It professes to
give a history of our Lord's resurrection and ascension. While
differing in not a few particulars from the canonical Gospels,
the writer shows plainly that he was acquinted both with the
synoptics and with the Gospel of John. Though apocryphal, it is
of considerable value as showing that the main facts of the
history of our Lord were then widely known.
only found in Matt. 19:28 and Titus 3:5. This word literally
means a "new birth." The Greek word so rendered (palingenesia)
is used by classical writers with reference to the changes
produced by the return of spring. In Matt. 19:28 the word is
equivalent to the "restitution of all things" (Acts 3:21). In
Titus 3:5 it denotes that change of heart elsewhere spoken of as
a passing from death to life (1 John 3:14); becoming a new
creature in Christ Jesus (2 Cor. 5:17); being born again (John
3:5); a renewal of the mind (Rom. 12:2); a resurrection from the
dead (Eph. 2:6); a being quickened (2:1, 5).
This change is ascribed to the Holy Spirit. It originates not
with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).
As to the nature of the change, it consists in the implanting
of a new principle or disposition in the soul; the impartation
of spiritual life to those who are by nature "dead in trespasses
The necessity of such a change is emphatically affirmed in
Scripture (John 3:3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1;
in the Old Testament denotes (1) a particular part of the body
of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the
whole body (Ps. 16:9); (3) all living things having flesh, and
particularly humanity as a whole (Gen. 6:12, 13); (4) mutability
and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As
suggesting the idea of softness it is used in the expression
"heart of flesh" (Ezek. 11:19). The expression "my flesh and
bone" (Judg. 9:2; Isa. 58:7) denotes relationship.
In the New Testament, besides these it is also used to denote
the sinful element of human nature as opposed to the "Spirit"
(Rom. 6:19; Matt. 16:17). Being "in the flesh" means being
unrenewed (Rom. 7:5; 8:8, 9), and to live "according to the
flesh" is to live and act sinfully (Rom. 8:4, 5, 7, 12).
This word also denotes the human nature of Christ (John 1:14,
"The Word was made flesh." Comp. also 1 Tim. 3:16; Rom. 1:3).
(1) of love (Hos. 11:4); (2) of Christ (Ps. 2:3); (3) uniting
together Christ's body the church (Col. 2:19; 3:14; Eph. 4:3);
(4) the emblem of the captivity of Israel (Ezek. 34:27; Isa.
28:22; 52:2); (5) of brotherhood (Ezek. 37:15-28); (6) no bands
to the wicked in their death (Ps. 73:4; Job 21:7; Ps. 10:6).
Also denotes chains (Luke 8:29); companies of soldiers (Acts
21:31); a shepherd's staff, indicating the union between Judah
and Israel (Zech. 11:7).
the flesh in various ways was an idolatrous practice, a part of
idol-worship (Deut. 14:1; 1 Kings 18:28). The Israelites were
commanded not to imitate this practice (Lev. 19:28; 21:5; Deut.
14:1). The tearing of the flesh from grief and anguish of spirit
in mourning for the dead was regarded as a mark of affection
(Jer. 16:6; 41:5; 48:37).
Allusions are made in Revelation (13:16; 17:5; 19:20) to the
practice of printing marks on the body, to indicate allegiance
to a deity. We find also references to it, through in a
different direction, by Paul (Gal. 6; 7) and by Ezekiel (9:4).
(See HAIR ¯T0001591.)
(Gr. charismata), gifts supernaturally bestowed on the early
Christians, each having his own proper gift or gifts for the
edification of the body of Christ. These were the result of the
extraordinary operation of the Spirit, as on the day of
Pentecost. They were the gifts of speaking with tongues, casting
out devils, healing, etc. (Mark 16:17, 18), usually communicated
by the medium of the laying on of the hands of the apostles
(Acts 8:17; 19:6; 1 Tim. 4:14). These charismata were enjoyed
only for a time. They could not continue always in the Church.
They were suited to its infancy and to the necessities of those
Law of Moses
is the whole body of the Mosaic legislation (1 Kings 2:3; 2
Kings 23:25; Ezra 3:2). It is called by way of eminence simply
"the Law" (Heb. Torah, Deut. 1:5; 4:8, 44; 17:18, 19; 27:3, 8).
As a written code it is called the "book of the law of Moses" (2
Kings 14:6; Isa. 8:20), the "book of the law of God" (Josh.
The great leading principle of the Mosaic law is that it is
essentially theocratic; i.e., it refers at once to the
commandment of God as the foundation of all human duty.
the people is victor, a Pharisee and a member of the Sanhedrin.
He is first noticed as visiting Jesus by night (John 3:1-21) for
the purpose of learning more of his doctrines, which our Lord
then unfolded to him, giving prominence to the necessity of
being "born again." He is next met with in the Sanhedrin
(7:50-52), where he protested against the course they were
taking in plotting against Christ. Once more he is mentioned as
taking part in the preparation for the anointing and burial of
the body of Christ (John 19:39). We hear nothing more of him.
There can be little doubt that he became a true disciple.
Son of man
(1.) Denotes mankind generally, with special reference to their
weakness and frailty (Job 25:6; Ps. 8:4; 144:3; 146:3; Isa.
(2.) It is a title frequently given to the prophet Ezekiel,
probably to remind him of his human weakness.
(3.) In the New Testament it is used forty-three times as a
distinctive title of the Saviour. In the Old Testament it is
used only in Ps. 80:17 and Dan. 7:13 with this application. It
denotes the true humanity of our Lord. He had a true body (Heb.
2:14; Luke 24:39) and a rational soul. He was perfect man.
the lord is my light. (1.) A high priest in the time of Ahaz (2
Kings 16:10-16), at whose bidding he constructed an idolatrous
altar like one the king had seen at Damascus, to be set up
instead of the brazen altar.
(2.) One of the priests who stood at the right hand of Ezra's
pulpit when he read and expounded the law (Neh. 8:4).
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim,
king of Judah (Jer. 26:20-23). He fled into Egypt from the
cruelty of the king, but having been brought back he was
beheaded and his body "cast into the graves of the common
(1.) Heb. sar (1 Sam. 22:2; 2 Sam. 23:19). Rendered "chief,"
Gen. 40:2; 41:9; rendered also "prince," Dan. 1:7; "ruler,"
Judg. 9:30; "governor,' 1 Kings 22:26. This same Hebrew word
denotes a military captain (Ex. 18:21; 2 Kings 1:9; Deut. 1:15;
1 Sam. 18:13, etc.), the "captain of the body-guard" (Gen.
37:36; 39:1; 41:10; Jer. 40:1), or, as the word may be rendered,
"chief of the executioners" (marg.). The officers of the king's
body-guard frequently acted as executioners. Nebuzar-adan (Jer.
39:13) and Arioch (Dan. 2:14) held this office in Babylon.
The "captain of the guard" mentioned in Acts 28:16 was the
Praetorian prefect, the commander of the Praetorian troops.
(2.) Another word (Heb. katsin) so translated denotes
sometimes a military (Josh. 10:24; Judg. 11:6, 11; Isa. 22:3
"rulers;" Dan. 11:18) and sometimes a civil command, a judge,
magistrate, Arab. _kady_, (Isa. 1:10; 3:6; Micah 3:1, 9).
(3.) It is also the rendering of a Hebrew word (shalish)
meaning "a third man," or "one of three." The LXX. render in
plural by _tristatai_; i.e., "soldiers fighting from chariots,"
so called because each war-chariot contained three men, one of
whom acted as charioteer while the other two fought (Ex. 14:7;
15:4; 1 Kings 9:22; comp. 2 Kings 9:25). This word is used also
to denote the king's body-guard (2 Kings 10:25; 1 Chr. 12:18; 2
Chr. 11:11) or aides-de-camp.
(4.) The "captain of the temple" mentioned in Acts 4:1 and
5:24 was not a military officer, but superintendent of the guard
of priests and Levites who kept watch in the temple by night.
(Comp. "the ruler of the house of God," 1 Chr. 9:11; 2 Chr.
31:13; Neh. 11:11.)
(5.) The Captain of our salvation is a name given to our Lord
(Heb. 2:10), because he is the author and source of our
salvation, the head of his people, whom he is conducting to
glory. The "captain of the Lord's host" (Josh. 5:14, 15) is the
name given to that mysterious person who manifested himself to
Abraham (Gen. 12:7), and to Moses in the bush (Ex. 3:2, 6, etc.)
the Angel of the covenant. (See ANGEL ¯T0000240.)
(Heb. tsara'ath, a "smiting," a "stroke," because the disease
was regarded as a direct providential infliction). This name is
from the Greek lepra, by which the Greek physicians designated
the disease from its scaliness. We have the description of the
disease, as well as the regulations connected with it, in Lev.
13; 14; Num. 12:10-15, etc. There were reckoned six different
circumstances under which it might develop itself, (1) without
any apparent cause (Lev. 13:2-8); (2) its reappearance (9-17);
(3) from an inflammation (18-28); (4) on the head or chin
(29-37); (5) in white polished spots (38, 39); (6) at the back
or in the front of the head (40-44).
Lepers were required to live outside the camp or city (Num.
5:1-4; 12:10-15, etc.). This disease was regarded as an awful
punishment from the Lord (2 Kings 5:7; 2 Chr. 26:20). (See
MIRIAM ¯T0002562; GEHAZI ¯T0001452; UZZIAH ¯T0003760.)
This disease "begins with specks on the eyelids and on the
palms, gradually spreading over the body, bleaching the hair
white wherever they appear, crusting the affected parts with
white scales, and causing terrible sores and swellings. From the
skin the disease eats inward to the bones, rotting the whole
body piecemeal." "In Christ's day no leper could live in a
walled town, though he might in an open village. But wherever he
was he was required to have his outer garment rent as a sign of
deep grief, to go bareheaded, and to cover his beard with his
mantle, as if in lamentation at his own virtual death. He had
further to warn passers-by to keep away from him, by calling
out, 'Unclean! unclean!' nor could he speak to any one, or
receive or return a salutation, since in the East this involves
That the disease was not contagious is evident from the
regulations regarding it (Lev. 13:12, 13, 36; 2 Kings 5:1).
Leprosy was "the outward and visible sign of the innermost
spiritual corruption; a meet emblem in its small beginnings, its
gradual spread, its internal disfigurement, its dissolution
little by little of the whole body, of that which corrupts,
degrades, and defiles man's inner nature, and renders him unmeet
to enter the presence of a pure and holy God" (Maclear's
Handbook O.T). Our Lord cured lepers (Matt. 8:2, 3; Mark
1:40-42). This divine power so manifested illustrates his
gracious dealings with men in curing the leprosy of the soul,
the fatal taint of sin.
(1.) One who, with Annas and Caiaphas, sat in judgment on the
apostles Peter and John (Acts 4:6). He was of the kindred of the
high priest; otherwise unknown.
(2.) The Hebrew name of Mark (q.v.). He is designated by this
name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).
(3.) THE APOSTLE, brother of James the "Greater" (Matt. 4:21;
10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger,
of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56;
comp. Mark 15:40), and was born at Bethsaida. His father was
apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John
19:27). He was doubtless trained in all that constituted the
ordinary education of Jewish youth. When he grew up he followed
the occupation of a fisherman on the Lake of Galilee. When John
the Baptist began his ministry in the wilderness of Judea, John,
with many others, gathered round him, and was deeply influenced
by his teaching. There he heard the announcement, "Behold the
Lamb of God," and forthwith, on the invitation of Jesus, became
a disciple and ranked among his followers (John 1:36, 37) for a
time. He and his brother then returned to their former
avocation, for how long is uncertain. Jesus again called them
(Matt. 4: 21; Luke 5:1-11), and now they left all and
permanently attached themselves to the company of his disciples.
He became one of the innermost circle (Mark 5:37; Matt. 17:1;
26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal
and intensity of character he was a "Boanerges" (Mark 3:17).
This spirit once and again broke out (Matt. 20:20-24; Mark
10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow
Christ afar off, while the others betake themselves to hasty
flight (John 18:15). At the trial he follows Christ into the
council chamber, and thence to the praetorium (18:16, 19, 28)
and to the place of crucifixion (19:26, 27). To him and Peter,
Mary first conveys tidings of the resurrection (20:2), and they
are the first to go and see what her strange words mean. After
the resurrection he and Peter again return to the Sea of
Galilee, where the Lord reveals himself to them (21:1, 7). We
find Peter and John frequently after this together (Acts 3:1;
4:13). John remained apparently in Jerusalem as the leader of
the church there (Acts 15:6; Gal. 2:9). His subsequent history
is unrecorded. He was not there, however, at the time of Paul's
last visit (Acts 21:15-40). He appears to have retired to
Ephesus, but at what time is unknown. The seven churches of Asia
were the objects of his special care (Rev. 1:11). He suffered
under persecution, and was banished to Patmos (1:9); whence he
again returned to Ephesus, where he died, probably about A.D.
98, having outlived all or nearly all the friends and companions
even of his maturer years. There are many interesting traditions
regarding John during his residence at Ephesus, but these cannot
claim the character of historical truth.
(Heb. 'ahalim), a fragrant wood (Num. 24:6; Ps. 45:8; Prov.
7:17; Cant. 4:14), the Aquilaria agallochum of botanists, or, as
some suppose, the costly gum or perfume extracted from the wood.
It is found in China, Siam, and Northern India, and grows to the
height sometimes of 120 feet. This species is of great rarity
even in India. There is another and more common species, called
by Indians aghil, whence Europeans have given it the name of
Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians
for embalming dead bodies. Nicodemus brought it (pounded
aloe-wood) to embalm the body of Christ (John 19:39); but
whether this was the same as that mentioned elsewhere is
The bitter aloes of the apothecary is the dried juice of the
leaves Aloe vulgaris.
built up by Jehovah. (1.) The son of Jehoiada, chief priest (1
Chr. 27:5). He was set by David over his body-guard of
Cherethites and Pelethites (2 Sam. 8:18; 1 Kings 1:32; 1 Chr.
18:17). His exploits are enumerated in 2 Sam. 23:20, 21, 22; 1
Chr. 11:22. He remained faithful to Solomon (1 Kings 1:8, 10,
26), by whom he was raised to the rank of commander-in-chief (1
Kings 2:25, 29, 30, 34, 35; 4:4).
(2.) 2 Sam. 23:30; 1 Chr. 11:31.
(3.) A musical Levite (1 Chr. 15:18, 20).
(4.) A priest (1 Chr. 15:24; 16:6).
(5.) The son of Jeiel (2 Chr. 20:14).
from the Vulgate firmamentum, which is used as the translation
of the Hebrew _raki'a_. This word means simply "expansion." It
denotes the space or expanse like an arch appearing immediately
above us. They who rendered _raki'a_ by firmamentum regarded it
as a solid body. The language of Scripture is not scientific but
popular, and hence we read of the sun rising and setting, and
also here the use of this particular word. It is plain that it
was used to denote solidity as well as expansion. It formed a
division between the waters above and the waters below (Gen.
1:7). The _raki'a_ supported the upper reservoir (Ps. 148:4). It
was the support also of the heavenly bodies (Gen. 1:14), and is
spoken of as having "windows" and "doors" (Gen. 7:11; Isa.
24:18; Mal. 3:10) through which the rain and snow might descend.
succeeded his father Jehoiakin (B.C. 599) when only eight years
of age, and reigned for one hundred days (2 Chr. 36:9). He is
also called Jeconiah (Jer. 24:1; 27:20, etc.), and Coniah
(22:24; 37:1). He was succeeded by his uncle, Mattaniah =
Zedekiah (q.v.). He was the last direct heir to the Jewish
crown. He was carried captive to Babylon by Nebuchadnezzar,
along with the flower of the nobility, all the leading men in
Jerusalem, and a great body of the general population, some
thirteen thousand in all (2 Kings 24:12-16; Jer. 52:28). After
an imprisonment of thirty-seven years (Jer. 52:31, 33), he was
liberated by Evil-merodach, and permitted to occupy a place in
the king's household and sit at his table, receiving "every day
a portion until the day of his death, all the days of his life"
a transliterated Hebrew word (livyathan), meaning "twisted,"
"coiled." In Job 3:8, Revised Version, and marg. of Authorized
Version, it denotes the dragon which, according to Eastern
tradition, is an enemy of light; in 41:1 the crocodile is meant;
in Ps. 104:26 it "denotes any large animal that moves by
writhing or wriggling the body, the whale, the monsters of the
deep." This word is also used figuratively for a cruel enemy, as
some think "the Egyptian host, crushed by the divine power, and
cast on the shores of the Red Sea" (Ps. 74:14). As used in Isa.
27:1, "leviathan the piercing [R.V. 'swift'] serpent, even
leviathan that crooked [R.V. marg. 'winding'] serpent," the word
may probably denote the two empires, the Assyrian and the
oppression, a small Syrian kingdom near Geshur, east of the
Hauran, the district of Batanea (Josh. 13:13; 2 Sam. 10:6,8; 1
(2.) A daughter of Talmai, king of the old native population
of Geshur. She became one of David's wives, and was the mother
of Absalom (2 Sam. 3:3).
(3.) The father of Hanan, who was one of David's body-guard (1
(4.) The daughter of Abishalom (called Absalom, 2 Chr.
11:20-22), the third wife of Rehoboam, and mother of Abijam (1
Kings 15:2). She is called "Michaiah the daughter of Uriel," who
was the husband of Absalom's daughter Tamar (2 Chr. 13:2). Her
son Abijah or Abijam was heir to the throne.
(5.) The father of Achish, the king of Gath (1 Kings 2:39),
called also Maoch (1 Sam. 27:2).
of the Hebrews were generally excavated in the solid rock, or
were natural caves. Mention is made of such tombs in Judg. 8:32;
2 Sam. 2:32; 2 Kings 9:28; 23:30. They were sometimes made in
gardens (2 Kings 21:26; 23:16; Matt. 27:60). They are found in
great numbers in and around Jerusalem and all over the land.
They were sometimes whitewashed (Matt. 23:27, 29). The body of
Jesus was laid in Joseph's new rock-hewn tomb, in a garden near
to Calvary. All evidence is in favour of the opinion that this
tomb was somewhere near the Damascus gate, and outside the city,
and cannot be identified with the so-called "holy sepulchre."
The mouth of such rocky tombs was usually closed by a large
stone (Heb. golal), which could only be removed by the united
efforts of several men (Matt. 28:2; comp. John 11:39). (See
(Mark 7:1-9). The Jews, like other Orientals, used their fingers
when taking food, and therefore washed their hands before doing
so, for the sake of cleanliness. Here the reference is to the
ablutions prescribed by tradition, according to which "the
disciples ought to have gone down to the side of the lake,
washed their hands thoroughly, 'rubbing the fist of one hand in
the hollow of the other, then placed the ten finger-tips
together, holding the hands up, so that any surplus water might
flow down to the elbow, and thence to the ground.'" To neglect
to do this had come to be regarded as a great sin, a sin equal
to the breach of any of the ten commandments. Moses had
commanded washings oft, but always for some definite cause; but
the Jews multiplied the legal observance till they formed a
large body of precepts. To such precepts about ceremonial
washing Mark here refers. (See ABLUTION ¯T0000051.)
The resurrection of Jesus (Acts 17:31) is the "assurance" (Gr.
pistis, generally rendered "faith") or pledge God has given that
his revelation is true and worthy of acceptance. The "full
assurance [Gr. plerophoria, 'full bearing'] of faith" (Heb.
10:22) is a fulness of faith in God which leaves no room for
doubt. The "full assurance of understanding" (Col. 2:2) is an
entire unwavering conviction of the truth of the declarations of
Scripture, a joyful steadfastness on the part of any one of
conviction that he has grasped the very truth. The "full
assurance of hope" (Heb. 6:11) is a sure and well-grounded
expectation of eternal glory (2 Tim. 4:7, 8). This assurance of
hope is the assurance of a man's own particular salvation.
This infallible assurance, which believers may attain unto as
to their own personal salvation, is founded on the truth of the
promises (Heb. 6:18), on the inward evidence of Christian
graces, and on the testimony of the Spirit of adoption (Rom.
8:16). That such a certainty may be attained appears from the
testimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from the
command to seek after it (Heb. 6:11; 2 Pet. 1:10), and from the
fact that it has been attained (2 Tim. 1:12; 4:7, 8; 1 John 2:3;
This full assurance is not of the essence of saving faith. It
is the result of faith, and posterior to it in the order of
nature, and so frequently also in the order of time. True
believers may be destitute of it. Trust itself is something
different from the evidence that we do trust. Believers,
moreover, are exhorted to go on to something beyond what they at
present have when they are exhorted to seek the grace of full
assurance (Heb. 10:22; 2 Pet. 1:5-10). The attainment of this
grace is a duty, and is to be diligently sought.
"Genuine assurance naturally leads to a legitimate and abiding
peace and joy, and to love and thankfulness to God; and these
from the very laws of our being to greater buoyancy, strength,
and cheerfulness in the practice of obedience in every
department of duty."
This assurance may in various ways be shaken, diminished, and
intermitted, but the principle out of which it springs can never
be lost. (See FAITH ¯T0001302.)
(1.) The son of Zebedee and Salome; an elder brother of John the
apostle. He was one of the twelve. He was by trade a fisherman,
in partnership with Peter (Matt. 20:20; 27:56). With John and
Peter he was present at the transfiguration (Matt. 17:1; Mark
9:2), at the raising of Jairus's daughter (Mark 5:37-43), and in
the garden with our Lord (14:33). Because, probably, of their
boldness and energy, he and John were called Boanerges, i.e.,
"sons of thunder." He was the first martyr among the apostles,
having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D.
44. (Comp. Matt. 4:21; 20:20-23).
(2.) The son of Alphaeus, or Cleopas, "the brother" or near
kinsman or cousin of our Lord (Gal. 1:18, 19), called James "the
Less," or "the Little," probably because he was of low stature.
He is mentioned along with the other apostles (Matt. 10:3; Mark
3:18; Luke 6:15). He had a separate interview with our Lord
after his resurrection (1 Cor. 15:7), and is mentioned as one of
the apostles of the circumcision (Acts 1:13). He appears to have
occupied the position of head of the Church at Jerusalem, where
he presided at the council held to consider the case of the
Gentiles (Acts 12:17; 15:13-29: 21:18-24). This James was the
author of the epistle which bears his name.
John, Gospel of
The genuineness of this Gospel, i.e., the fact that the apostle
John was its author, is beyond all reasonable doubt. In recent
times, from about 1820, many attempts have been made to impugn
its genuineness, but without success.
The design of John in writing this Gospel is stated by himself
(John 20:31). It was at one time supposed that he wrote for the
purpose of supplying the omissions of the synoptical, i.e., of
the first three, Gospels, but there is no evidence for this.
"There is here no history of Jesus and his teaching after the
manner of the other evangelists. But there is in historical form
a representation of the Christian faith in relation to the
person of Christ as its central point; and in this
representation there is a picture on the one hand of the
antagonism of the world to the truth revealed in him, and on the
other of the spiritual blessedness of the few who yield
themselves to him as the Light of life" (Reuss).
After the prologue (1:1-5), the historical part of the book
begins with verse 6, and consists of two parts. The first part
(1:6-ch. 12) contains the history of our Lord's public ministry
from the time of his introduction to it by John the Baptist to
its close. The second part (ch. 13-21) presents our Lord in the
retirement of private life and in his intercourse with his
immediate followers (13-17), and gives an account of his
sufferings and of his appearances to the disciples after his
The peculiarities of this Gospel are the place it gives (1) to
the mystical relation of the Son to the Father, and (2) of the
Redeemer to believers; (3) the announcement of the Holy Ghost as
the Comforter; (4) the prominence given to love as an element in
the Christian character. It was obviously addressed primarily to
It was probably written at Ephesus, which, after the
destruction of Jerusalem (A.D. 70), became the centre of
Christian life and activity in the East, about A.D. 90.
Judgment, The final
the sentence that will be passed on our actions at the last day
(Matt. 25; Rom. 14:10, 11; 2 Cor. 5:10; 2 Thess. 1:7-10).
The judge is Jesus Christ, as mediator. All judgment is
committed to him (Acts 17:31; John 5:22, 27; Rev. 1:7). "It
pertains to him as mediator to complete and publicly manifest
the salvation of his people and the overthrow of his enemies,
together with the glorious righteousness of his work in both
The persons to be judged are, (1) the whole race of Adam
without a single exception (Matt. 25:31-46; 1 Cor. 15:51, 52;
Rev. 20:11-15); and (2) the fallen angels (2 Pet. 2:4; Jude
The rule of judgment is the standard of God's law as revealed
to men, the heathen by the law as written on their hearts (Luke
12:47,48; Rom. 2:12-16); the Jew who "sinned in the law shall be
judged by the law" (Rom. 2:12); the Christian enjoying the light
of revelation, by the will of God as made known to him (Matt.
11:20-24; John 3:19). Then the secrets of all hearts will be
brought to light (1 Cor. 4:5; Luke 8:17; 12:2,3) to vindicate
the justice of the sentence pronounced.
The time of the judgment will be after the resurrection (Heb.
9:27; Acts 17:31).
As the Scriptures represent the final judgment "as certain
[Eccl. 11:9], universal [2 Cor. 5:10], righteous [Rom. 2:5],
decisive [1 Cor. 15:52], and eternal as to its consequences
[Heb. 6:2], let us be concerned for the welfare of our immortal
interests, flee to the refuge set before us, improve our
precious time, depend on the merits of the Redeemer, and adhere
to the dictates of the divine word, that we may be found of him
smiths, the name of a tribe inhabiting the desert lying between
southern Israel and the mountains of Sinai. Jethro was of
this tribe (Judg. 1:16). He is called a "Midianite" (Num.
10:29), and hence it is concluded that the Midianites and the
Kenites were the same tribe. They were wandering smiths, "the
gipsies and travelling tinkers of the old Oriental world. They
formed an important guild in an age when the art of metallurgy
was confined to a few" (Sayce's Races, etc.). They showed
kindness to Israel in their journey through the wilderness. They
accompanied them in their march as far as Jericho (Judg. 1:16),
and then returned to their old haunts among the Amalekites, in
the desert to the south of Judah. They sustained afterwards
friendly relations with the Israelites when settled in Canaan
(Judg. 4:11, 17-21; 1 Sam. 27:10; 30:29). The Rechabites
belonged to this tribe (1 Chr. 2:55) and in the days of Jeremiah
(35:7-10) are referred to as following their nomad habits. Saul
bade them depart from the Amalekites (1 Sam. 15:6) when, in
obedience to the divine commission, he was about to "smite
Amalek." And his reason is, "for ye showed kindness to all the
children of Israel when they came up out of Egypt." Thus "God is
not unrighteous to forget the kindnesses shown to his people;
but they shall be remembered another day, at the farthest in the
great day, and recompensed in the resurrection of the just" (M.
Henry's Commentary). They are mentioned for the last time in
Scripture in 1 Sam. 27:10; comp. 30:20.
This word seems to require explanation only in the case of its
use by our Lord in his interview with "Simon, the son of Jonas,"
after his resurrection (John 21:16, 17). When our Lord says,
"Lovest thou me?" he uses the Greek word _agapas_; and when
Simon answers, he uses the Greek word _philo_, i.e., "I love."
This is the usage in the first and second questions put by our
Lord; but in the third our Lord uses Simon's word. The
distinction between these two Greek words is thus fitly
described by Trench:, "_Agapan_ has more of judgment and
deliberate choice; _philein_ has more of attachment and peculiar
personal affection. Thus the 'Lovest thou' (Gr. agapas) on the
lips of the Lord seems to Peter at this moment too cold a word,
as though his Lord were keeping him at a distance, or at least
not inviting him to draw near, as in the passionate yearning of
his heart he desired now to do. Therefore he puts by the word
and substitutes his own stronger 'I love' (Gr. philo) in its
room. A second time he does the same. And now he has conquered;
for when the Lord demands a third time whether he loves him, he
does it in the word which alone will satisfy Peter ('Lovest
thou,' Gr. phileis), which alone claims from him that personal
attachment and affection with which indeed he knows that his
heart is full."
In 1 Cor. 13 the apostle sets forth the excellency of love, as
the word "charity" there is rendered in the Revised Version.
Son of God
The plural, "sons of God," is used (Gen. 6:2, 4) to denote the
pious descendants of Seth. In Job 1:6; 38:7 this name is applied
to the angels. Hosea uses the phrase (1:10) to designate the
gracious relation in which men stand to God.
In the New Testament this phrase frequently denotes the
relation into which we are brought to God by adoption (Rom.
8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6; Phil. 2:15; 1 John 3:1, 2).
It occurs thirty-seven times in the New Testament as the
distinctive title of our Saviour. He does not bear this title in
consequence of his miraculous birth, nor of his incarnation, his
resurrection, and exaltation to the Father's right hand. This is
a title of nature and not of office. The sonship of Christ
denotes his equality with the Father. To call Christ the Son of
God is to assert his true and proper divinity. The second Person
of the Trinity, because of his eternal relation to the first
Person, is the Son of God. He is the Son of God as to his divine
nature, while as to his human nature he is the Son of David
(Rom. 1:3, 4. Comp. Gal. 4:4; John 1:1-14; 5:18-25; 10:30-38,
which prove that Christ was the Son of God before his
incarnation, and that his claim to this title is a claim of
equality with God).
When used with reference to creatures, whether men or angels,
this word is always in the plural. In the singular it is always
used of the second Person of the Trinity, with the single
exception of Luke 3:38, where it is used of Adam.
a mountain of Samaria, about 3,000 feet above the Mediterranean.
It was on the left of the valley containing the ancient town of
Shechem (q.v.), on the way to Jerusalem. It stood over against
Mount Ebal, the summits of these mountains being distant from
each other about 2 miles (Deut. 27; Josh. 8:30-35). On the
slopes of this mountain the tribes descended from the handmaids
of Leah and Rachel, together with the tribe of Reuben, were
gathered together, and gave the responses to the blessing
pronounced as the reward of obedience, when Joshua in the valley
below read the whole law in the hearing of all the people; as
those gathered on Ebal responded with a loud Amen to the
rehearsal of the curses pronounced on the disobedient. It was
probably at this time that the coffin containing the embalmed
body of Joseph was laid in the "parcel of ground which Jacob
bought of the sons of Hamor" (Gen. 33:19; 50:25).
Josephus relates (Ant. 11:8, 2-4) that Sanballat built a
temple for the Samaritans on this mountain, and instituted a
priesthood, as rivals to those of the Jews at Jerusalem. This
temple was destroyed after it had stood two hundred years. It
was afterwards rebuilt by Herod the Great. There is a Samaritan
tradition that it was the scene of the incident recorded in Gen.
22. There are many ruins on this mountain, some of which are
evidently of Christian buildings. To this mountain the woman of
Sychar referred in John 4:20. For centuries Gerizim was the
centre of political outbreaks. The Samaritans (q.v.), a small
but united body, still linger here, and keep up their ancient
(1 Cor. 11:20), called also "the Lord's table" (10:21),
"communion," "cup of blessing" (10:16), and "breaking of bread"
In the early Church it was called also "eucharist," or giving
of thanks (comp. Matt. 26:27), and generally by the Latin Church
"mass," a name derived from the formula of dismission, Ite,
missa est, i.e., "Go, it is discharged."
The account of the institution of this ordinance is given in
Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor.
11:24-26. It is not mentioned by John.
It was designed, (1.) To commemorate the death of Christ:
"This do in remembrance of me." (2.) To signify, seal, and apply
to believers all the benefits of the new covenant. In this
ordinance Christ ratifies his promises to his people, and they
on their part solemnly consecrate themselves to him and to his
entire service. (3.) To be a badge of the Christian profession.
(4.) To indicate and to promote the communion of believers with
Christ. (5.) To represent the mutual communion of believers with
The elements used to represent Christ's body and blood are
bread and wine. The kind of bread, whether leavened or
unleavened, is not specified. Christ used unleavened bread
simply because it was at that moment on the paschal table. Wine,
and no other liquid, is to be used (Matt. 26:26-29). Believers
"feed" on Christ's body and blood, (1) not with the mouth in any
manner, but (2) by the soul alone, and (3) by faith, which is
the mouth or hand of the soul. This they do (4) by the power of
the Holy Ghost. This "feeding" on Christ, however, takes place
not in the Lord's Supper alone, but whenever faith in him is
This is a permanent ordinance in the Church of Christ, and is
to be observed "till he come" again.
builder. (1.) The governor of Samaria in the time of Ahab. The
prophet Micaiah was committed to his custody (1 Kings 22:26; 2
(2.) The son of Manasseh, and fourteenth king of Judah. He
restored idolatry, and set up the images which his father had
cast down. Zephaniah (1:4; 3:4, 11) refers to the moral
depravity prevailing in this king's reign.
He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his
own servants, who conspired against him.
(3.) An Egyptian god, usually depicted with a human body and
the head of a ram, referred to in Jer. 46:25, where the word
"multitudes" in the Authorized Version is more appropriately
rendered "Amon" in the Revised Version. In Nah. 3:8 the
expression "populous No" of the Authorized version is rendered
in the Revised Version "No-amon." Amon is identified with Ra,
the sun-god of Heliopolis.
(4.) Neh. 7:59.
(1.) The flag or banner of the larger kind, serving for three
tribes marching together. These standards, of which there were
four, were worked with embroidery and beautifully ornamented
(Num. 1:52; 2:2, 3, 10, 18, 25; Cant. 2:4; 6:4, 10).
(2.) The flag borne by each separate tribe, of a smaller form.
Probably it bore on it the name of the tribe to which it
belonged, or some distinguishing device (Num. 2:2,34).
(3.) A lofty signal-flag, not carried about, but stationary.
It was usually erected on a mountain or other lofty place. As
soon as it was seen the war-trumpets were blown (Ps. 60:4; Isa.
5:26; 11:12; 13:2; 18:3; 30:17; Jer. 4:6 21; Ezek. 27:7).
(4.) A "sign of fire" (Jer. 6:1) was sometimes used as a
The banners and ensigns of the Roman army had idolatrous
images upon them, and hence they are called the "abomination of
desolation" (q.v.). The principal Roman standard, however, was
an eagle. (See Matt. 24:28; Luke 17:37, where the Jewish nation
is compared to a dead body, which the eagles gather together to
God's setting up or giving a banner (Ps. 20:5; 60:4; Cant.
2:4) imports his presence and protection and aid extended to his
(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).
(2.) A shield surrounding the person; the targe or round form;
used once figuratively (Ps. 91:4).
(3.) A large shield protecting the whole body (Ps. 35:2; Ezek.
(4.) A lance or spear; improperly rendered "buckler" in the
Authorized Version (1 Chr. 12:8), but correctly in the Revised
The leather of shields required oiling (2 Sam. 1:21; Isa.
21:5), so as to prevent its being injured by moisture. Copper (=
"brass") shields were also in use (1 Sam. 17:6; 1 Kings 14:27).
Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of
The shields David had taken from his enemies were suspended in
the temple as mementoes (2 Kings 11:10). (See ARMOUR ¯T0000315,
Derived probably from the Greek kuriakon (i.e., "the Lord's
house"), which was used by ancient authors for the place of
In the New Testament it is the translation of the Greek word
ecclesia, which is synonymous with the Hebrew _kahal_ of the Old
Testament, both words meaning simply an assembly, the character
of which can only be known from the connection in which the word
is found. There is no clear instance of its being used for a
place of meeting or of worship, although in post-apostolic times
it early received this meaning. Nor is this word ever used to
denote the inhabitants of a country united in the same
profession, as when we say the "Church of England," the "Church
of Scotland," etc.
We find the word ecclesia used in the following senses in the
New Testament: (1.) It is translated "assembly" in the ordinary
classical sense (Acts 19:32, 39, 41).
(2.) It denotes the whole body of the redeemed, all those whom
the Father has given to Christ, the invisible catholic church
(Eph. 5:23, 25, 27, 29; Heb. 12:23).
(3.) A few Christians associated together in observing the
ordinances of the gospel are an ecclesia (Rom. 16:5; Col. 4:15).
(4.) All the Christians in a particular city, whether they
assembled together in one place or in several places for
religious worship, were an ecclesia. Thus all the disciples in
Antioch, forming several congregations, were one church (Acts
13:1); so also we read of the "church of God at Corinth" (1 Cor.
1:2), "the church at Jerusalem" (Acts 8:1), "the church of
Ephesus" (Rev. 2:1), etc.
(5.) The whole body of professing Christians throughout the
world (1 Cor. 15:9; Gal. 1:13; Matt. 16:18) are the church of
The church visible "consists of all those throughout the world
that profess the true religion, together with their children."
It is called "visible" because its members are known and its
assemblies are public. Here there is a mixture of "wheat and
chaff," of saints and sinners. "God has commanded his people to
organize themselves into distinct visible ecclesiastical
communities, with constitutions, laws, and officers, badges,
ordinances, and discipline, for the great purpose of giving
visibility to his kingdom, of making known the gospel of that
kingdom, and of gathering in all its elect subjects. Each one of
these distinct organized communities which is faithful to the
great King is an integral part of the visible church, and all
together constitute the catholic or universal visible church." A
credible profession of the true religion constitutes a person a
member of this church. This is "the kingdom of heaven," whose
character and progress are set forth in the parables recorded in
The children of all who thus profess the true religion are
members of the visible church along with their parents. Children
are included in every covenant God ever made with man. They go
along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5;
Deut. 29:10-13). Peter, on the day of Pentecost, at the
beginning of the New Testament dispensation, announces the same
great principle. "The promise [just as to Abraham and his seed
the promises were made] is unto you, and to your children" (Acts
2:38, 39). The children of believing parents are "holy", i.e.,
are "saints", a title which designates the members of the
Christian church (1 Cor. 7:14). (See BAPTISM ¯T0000435.)
The church invisible "consists of the whole number of the
elect that have been, are, or shall be gathered into one under
Christ, the head thereof." This is a pure society, the church in
which Christ dwells. It is the body of Christ. it is called
"invisible" because the greater part of those who constitute it
are already in heaven or are yet unborn, and also because its
members still on earth cannot certainly be distinguished. The
qualifications of membership in it are internal and are hidden.
It is unseen except by Him who "searches the heart." "The Lord
knoweth them that are his" (2 Tim. 2:19).
The church to which the attributes, prerogatives, and promises
appertaining to Christ's kingdom belong, is a spiritual body
consisting of all true believers, i.e., the church invisible.
(1.) Its unity. God has ever had only one church on earth. We
sometimes speak of the Old Testament Church and of the New
Testament church, but they are one and the same. The Old
Testament church was not to be changed but enlarged (Isa.
49:13-23; 60:1-14). When the Jews are at length restored, they
will not enter a new church, but will be grafted again into
"their own olive tree" (Rom. 11:18-24; comp. Eph. 2:11-22). The
apostles did not set up a new organization. Under their ministry
disciples were "added" to the "church" already existing (Acts
(2.) Its universality. It is the "catholic" church; not
confined to any particular country or outward organization, but
comprehending all believers throughout the whole world.
(3.) Its perpetuity. It will continue through all ages to the
end of the world. It can never be destroyed. It is an
as a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23);
on occasions of domestic joy (Luke 15:23; Gen. 21:8); on
birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion
of a marriage (Judg. 14:10; Gen. 29:22).
Feasting was a part of the observances connected with the
offering up of sacrifices (Deut. 12:6, 7; 1 Sam. 9:19; 16:3, 5),
and with the annual festivals (Deut. 16:11). "It was one of the
designs of the greater solemnities, which required the
attendance of the people at the sacred tent, that the oneness of
the nation might be maintained and cemented together, by
statedly congregating in one place, and with one soul taking
part in the same religious services. But that oneness was
primarily and chiefly a religious and not merely a political
one; the people were not merely to meet as among themselves, but
with Jehovah, and to present themselves before him as one body;
the meeting was in its own nature a binding of themselves in
fellowship with Jehovah; so that it was not politics and
commerce that had here to do, but the soul of the Mosaic
dispensation, the foundation of the religious and political
existence of Israel, the covenant with Jehovah. To keep the
people's consciousness alive to this, to revive, strengthen, and
perpetuate it, nothing could be so well adapated as these annual
feasts." (See FESTIVALS ¯T0001325.)
Judah, Kingdom of
When the disruption took place at Shechem, at first only the
tribe of Judah followed the house of David. But very soon after
the tribe of Benjamin joined the tribe of Judah, and Jerusalem
became the capital of the new kingdom (Josh. 18:28), which was
called the kingdom of Judah. It was very small in extent, being
only about the size of the Scottish county of Perth.
For the first sixty years the kings of Judah aimed at
re-establishing their authority over the kingdom of the other
ten tribes, so that there was a state of perpetual war between
them. For the next eighty years there was no open war between
them. For the most part they were in friendly alliance,
co-operating against their common enemies, especially against
Damascus. For about another century and a half Judah had a
somewhat checkered existence after the termination of the
kingdom of Israel till its final overthrow in the destruction of
the temple (B.C. 588) by Nebuzar-adan, who was captain of
Nebuchadnezzar's body-guard (2 Kings 25:8-21).
The kingdom maintained a separate existence for three hundred
and eighty-nine years. It occupied an area of 3,435 square
miles. (See ISRAEL, KINGDOM OF ¯T0001909.)
who is like God? (1.) The title given to one of the chief angels
(Dan. 10:13, 21; 12:1). He had special charge of Israel as a
nation. He disputed with Satan (Jude 1:9) about the body of
Moses. He is also represented as warning against "that old
serpent, called the Devil, and Satan, which deceiveth the whole
world" (Rev. 12:7-9).
(2.) The father of Sethur, the spy selected to represent Asher
(3.) 1 Chr. 7:3, a chief of the tribe of Issachar.
(4.) 1 Chr. 8:16, a Benjamite.
(5.) A chief Gadite in Bashan (1 Chr. 5:13).
(6.) A Manassite, "a captain of thousands" who joined David at
Ziklag (1 Chr. 12:20).
(7.) A Gershonite Levite (1 Chr. 6:40).
(8.) The father of Omri (1 Chr. 27:18).
(9.) One of the sons of king Jehoshaphat (2 Chr. 21:2, 4). He
was murdered by his brother Jehoram.
the name given to the hereditary temple servants in all the
post-Exilian books of Scripture. The word means given, i.e.,
"those set apart", viz., to the menial work of the sanctuary for
the Levites. The name occurs seventeen times, and in each case
in the Authorized Version incorrectly terminates in "s",
"Nethinims;" in the Revised Version, correctly without the "s"
(Ezra 2:70; 7:7, 24; 8:20, etc.). The tradition is that the
Gibeonites (Josh. 9:27) were the original caste, afterwards
called Nethinim. Their numbers were added to afterwards from
captives taken in battle; and they were formally given by David
to the Levites (Ezra 8:20), and so were called Nethinim, i.e.,
the given ones, given to the Levites to be their servants. Only
612 Nethinim returned from Babylon (Ezra 2:58; 8:20). They were
under the control of a chief from among themselves (2:43; Neh.
7:46). No reference to them appears in the New Testament,
because it is probable that they became merged in the general
body of the Jewish people.
Only olive oil seems to have been used among the Hebrews. It was
used for many purposes: for anointing the body or the hair (Ex.
29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some
of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but
was excluded from the sin-offering (Lev. 5:11) and the
jealousy-offering (Num. 5:15); for burning in lamps (Ex. 25:6;
27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke
10:34; James 5:14); and for anointing the dead (Matt. 26:12;
It was one of the most valuable products of the country (Deut.
32:13; Ezek. 16:13), and formed an article of extensive commerce
with Tyre (27:17).
The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3),
and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It
was very abundant in Galilee. (See OLIVE ¯T0002778.)
(from the Fr. parler, "to speak") denotes an "audience chamber,"
but that is not the import of the Hebrew word so rendered. It
corresponds to what the Turks call a kiosk, as in Judg. 3:20
(the "summer parlour"), or as in the margin of the Revised
Version ("the upper chamber of cooling"), a small room built on
the roof of the house, with open windows to catch the breeze,
and having a door communicating with the outside by which
persons seeking an audience may be admitted. While Eglon was
resting in such a parlour, Ehud, under pretence of having a
message from God to him, was admitted into his presence, and
murderously plunged his dagger into his body (21, 22).
The "inner parlours" in 1 Chr. 28:11 were the small rooms or
chambers which Solomon built all round two sides and one end of
the temple (1 Kings 6:5), "side chambers;" or they may have
been, as some think, the porch and the holy place.
In 1 Sam. 9:22 the Revised Version reads "guest chamber," a
chamber at the high place specially used for sacrificial feasts.
the process by which a person unclean, according to the
Levitical law, and thereby cut off from the sanctuary and the
festivals, was restored to the enjoyment of all these
The great annual purification of the people was on the Day of
But in the details of daily life there were special causes of
cermonial uncleanness which were severally provided for by
ceremonial laws enacted for each separate case. For example, the
case of the leper (Lev. 13, 14), and of the house defiled by
leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from
touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt.
23:27; Luke 11:44). The case of the high priest and of the
Nazarite (Lev. 21:1-4, 10, 11; Num. 6:6, 7; Ezek. 44:25).
Purification was effected by bathing and washing the clothes
(Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24);
washing the hands and feet (Ex. 30:18-21; Heb. 6:2, "baptisms",
R.V. marg., "washings;" 9:10); sprinkling with blood and water
(Ex. 24:5-8; Heb. 9:19), etc. Allusions to this rite are found
in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.
the descendants of Rechab through Jonadab or Jehonadab. They
belonged to the Kenites, who accompanied the children of Israel
into Israel, and dwelt among them. Moses married a Kenite
wife (Judg. 1:16), and Jael was the wife of "Heber the Kenite"
(4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6).
The main body of the Kenites dwelt in cities, and adopted
settled habits of life (30:29); but Jehonadab forbade his
descendants to drink wine or to live in cities. They were
commanded to lead always a nomad life. They adhered to the law
laid down by Jonadab, and were noted for their fidelity to the
old-established custom of their family in the days of Jeremiah
(35); and this feature of their character is referred to by the
prophet for the purpose of giving point to his own exhortation.
They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff
(1839) found in Arabia, near Mecca, a tribe claiming to be
descendants of Jehonadab; and recently a Bedouin tribe has been
found near the Dead Sea who also profess to be descendants of
the same Kenite chief.
circuit. Solomon rewarded Hiram for certain services rendered
him by the gift of an upland plain among the mountains of
Naphtali. Hiram was dissatisfied with the gift, and called it
"the land of Cabul" (q.v.). The Jews called it Galil. It
continued long to be occupied by the original inhabitants, and
hence came to be called "Galilee of the Gentiles" (Matt. 4:15),
and also "Upper Galilee," to distinguish it from the extensive
addition afterwards made to it toward the south, which was
usually called "Lower Galilee." In the time of our Lord, Galilee
embraced more than one-third of Western Israel, extending
"from Dan on the north, at the base of Mount Hermon, to the
ridges of Carmel and Gilboa on the south, and from the Jordan
valley on the east away across the splendid plains of Jezreel
and Acre to the shores of the Mediterranean on the west."
Israel was divided into three provinces, Judea, Samaria, and
Galilee, which comprehended the whole northern section of the
country (Acts 9:31), and was the largest of the three.
It was the scene of some of the most memorable events of
Jewish history. Galilee also was the home of our Lord during at
least thirty years of his life. The first three Gospels are
chiefly taken up with our Lord's public ministry in this
province. "The entire province is encircled with a halo of holy
associations connected with the life, works, and teachings of
Jesus of Nazareth." "It is noteworthy that of his thirty-two
beautiful parables, no less than ninteen were spoken in Galilee.
And it is no less remarkable that of his entire thirty-three
great miracles, twenty-five were wrought in this province. His
first miracle was wrought at the wedding in Cana of Galilee, and
his last, after his resurrection, on the shore of Galilee's sea.
In Galilee our Lord delivered the Sermon on The Mount, and the
discourses on 'The Bread of Life,' on 'Purity,' on
'Forgiveness,' and on 'Humility.' In Galilee he called his first
disciples; and there occurred the sublime scene of the
Transfiguration" (Porter's Through Samaria).
When the Sanhedrin were about to proceed with some plan for
the condemnation of our Lord (John 7:45-52), Nicodemus
interposed in his behalf. (Comp. Deut. 1:16,17; 17:8.) They
replied, "Art thou also of Galilee?.... Out of Galilee ariseth
no prophet." This saying of theirs was "not historically true,
for two prophets at least had arisen from Galilee, Jonah of
Gath-hepher, and the greatest of all the prophets, Elijah of
Thisbe, and perhaps also Nahum and Hosea. Their contempt for
Galilee made them lose sight of historical accuracy" (Alford,
The Galilean accent differed from that of Jerusalem in being
broader and more guttural (Mark 14:70).
(1.) Heb. 'Adam, used as the proper name of the first man. The
name is derived from a word meaning "to be red," and thus the
first man was called Adam because he was formed from the red
earth. It is also the generic name of the human race (Gen. 1:26,
27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo
and the Greek anthropos (Matt. 5:13, 16). It denotes also man in
opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. 'ish, like the Latin vir and Greek aner, denotes
properly a man in opposition to a woman (1 Sam. 17:33; Matt.
14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to
excellent mental qualities.
(3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr.
14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is
applied to women (Josh. 8:25).
(4.) Heb. geber, man with reference to his strength, as
distinguished from women (Deut. 22:5) and from children (Ex.
12:37); a husband (Prov. 6:34).
(5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed
to women and children (Deut. 3:6; Job 11:3; Isa. 3:25).
Man was created by the immediate hand of God, and is
generically different from all other creatures (Gen. 1:26, 27;
2:7). His complex nature is composed of two elements, two
distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7;
2 Cor. 5:1-8).
The words translated "spirit" and "soul," in 1 Thess. 5:23,
Heb. 4:12, are habitually used interchangeably (Matt. 10:28;
16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as
rational; the "soul" (Gr. psuche) is the same, considered as the
animating and vital principle of the body.
Man was created in the likeness of God as to the perfection of
his nature, in knowledge (Col. 3:10), righteousness, and
holiness (Eph. 4:24), and as having dominion over all the
inferior creatures (Gen. 1:28). He had in his original state
God's law written on his heart, and had power to obey it, and
yet was capable of disobeying, being left to the freedom of his
own will. He was created with holy dispositions, prompting him
to holy actions; but he was fallible, and did fall from his
integrity (3:1-6). (See FALL ¯T0001304.)
Corinthians, First Epistle to the
was written from Ephesus (1 Cor. 16:8) about the time of the
Passover in the third year of the apostle's sojourn there (Acts
19:10; 20:31), and when he had formed the purpose to visit
Macedonia, and then return to Corinth (probably A.D. 57).
The news which had reached him, however, from Corinth
frustrated his plan. He had heard of the abuses and contentions
that had arisen among them, first from Apollos (Acts 19:1), and
then from a letter they had written him on the subject, and also
from some of the "household of Chloe," and from Stephanas and
his two friends who had visited him (1 Cor. 1:11; 16:17). Paul
thereupon wrote this letter, for the purpose of checking the
factious spirit and correcting the erroneous opinions that had
sprung up among them, and remedying the many abuses and
disorderly practices that prevailed. Titus and a brother whose
name is not given were probably the bearers of the letter (2
Cor. 2:13; 8:6, 16-18).
The epistle may be divided into four parts:
(1.) The apostle deals with the subject of the lamentable
divisions and party strifes that had arisen among them (1 Cor.
(2.) He next treats of certain cases of immorality that had
become notorious among them. They had apparently set at nought
the very first principles of morality (5; 6).
(3.) In the third part he discusses various questions of
doctrine and of Christian ethics in reply to certain
communications they had made to him. He especially rectifies
certain flagrant abuses regarding the celebration of the Lord's
(4.) The concluding part (15; 16) contains an elaborate
defense of the doctrine of the resurrection of the dead, which
had been called in question by some among them, followed by some
general instructions, intimations, and greetings.
This epistle "shows the powerful self-control of the apostle
in spite of his physical weakness, his distressed circumstances,
his incessant troubles, and his emotional nature. It was
written, he tells us, in bitter anguish, 'out of much affliction
and pressure of heart...and with streaming eyes' (2 Cor. 2:4);
yet he restrained the expression of his feelings, and wrote with
a dignity and holy calm which he thought most calculated to win
back his erring children. It gives a vivid picture of the early
church...It entirely dissipates the dream that the apostolic
church was in an exceptional condition of holiness of life or
purity of doctrine." The apostle in this epistle unfolds and
applies great principles fitted to guide the church of all ages
in dealing with the same and kindred evils in whatever form they
This is one of the epistles the authenticity of which has
never been called in question by critics of any school, so many
and so conclusive are the evidences of its Pauline origin.
The subscription to this epistle states erroneously in the
Authorized Version that it was written at Philippi. This error
arose from a mistranslation of 1 Cor. 16:5, "For I do pass
through Macedonia," which was interpreted as meaning, "I am
passing through Macedonia." In 16:8 he declares his intention of
remaining some time longer in Ephesus. After that, his purpose
is to "pass through Macedonia."
Galilee, Sea of
(Matt. 4:18; 15:29), is mentioned in the Bible under three other
names. (1.) In the Old Testament it is called the "sea of
Chinnereth" (Num. 34:11; Josh. 12:3; 13:27), as is supposed from
its harp-like shape. (2). The "lake of Gennesareth" once by Luke
(5:1), from the flat district lying on its west coast. (3.) John
(6:1; 21:1) calls it the "sea of Tiberias" (q.v.). The modern
Arabs retain this name, Bahr Tabariyeh.
This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad. Its
surface is 682 feet below the level of the Mediterranean. Its
depth is from 80 to 160 feet. The Jordan enters it 10 1/2 miles
below the southern extremity of the Huleh Lake, or about 26 1/2
miles from its source. In this distance of 26 1/2 miles there is
a fall in the river of 1,682 feet, or of more than 60 feet to
the mile. It is 27 miles east of the Mediterranean, and about 60
miles north-east of Jerusalem. It is of an oval shape, and
abounds in fish.
Its present appearance is thus described: "The utter
loneliness and absolute stillness of the scene are exceedingly
impressive. It seems as if all nature had gone to rest,
languishing under the scorching heat. How different it was in
the days of our Lord! Then all was life and bustle along the
shores; the cities and villages that thickly studded them
resounded with the hum of a busy population; while from
hill-side and corn-field came the cheerful cry of shepherd and
ploughman. The lake, too, was dotted with dark fishing-boats and
spangled with white sails. Now a mournful, solitary silence
reigns over sea and shore. The cities are in ruins!"
This sea is chiefly of interest as associated with the public
ministry of our Lord. Capernaum, "his own city" (Matt. 9:1),
stood on its shores. From among the fishermen who plied their
calling on its waters he chose Peter and his brother Andrew, and
James and John, to be disciples, and sent them forth to be
"fishers of men" (Matt. 4:18,22; Mark 1:16-20; Luke 5: 1-11). He
stilled its tempest, saying to the storm that swept over it,
"Peace, be still" (Matt. 8:23-27; Mark 7:31-35); and here also
he showed himself after his resurrection to his disciples (John
"The Sea of Galilee is indeed the cradle of the gospel. The
subterranean fires of nature prepared a lake basin, through
which a river afterwards ran, keeping its waters always fresh.
In this basin a vast quantity of shell-fish swarmed, and
multiplied to such an extent that they formed the food of an
extraordinary profusion of fish. The great variety and abundance
of the fish in the lake attracted to its shores a larger and
more varied population than existed elsewhere in Israel,
whereby this secluded district was brought into contact with all
parts of the world. And this large and varied population, with
access to all nations and countries, attracted the Lord Jesus,
and induced him to make this spot the centre of his public
Matthew, Gospel according to
The author of this book was beyond a doubt the Matthew, an
apostle of our Lord, whose name it bears. He wrote the Gospel of
Christ according to his own plans and aims, and from his own
point of view, as did also the other "evangelists."
As to the time of its composition, there is little in the
Gospel itself to indicate. It was evidently written before the
destruction of Jerusalem (Matt. 24), and some time after the
events it records. The probability is that it was written
between the years A.D. 60 and 65.
The cast of thought and the forms of expression employed by
the writer show that this Gospel was written for Jewish
Christians of Israel. His great object is to prove that Jesus
of Nazareth was the promised Messiah, and that in him the
ancient prophecies had their fulfilment. The Gospel is full of
allusions to those passages of the Old Testament in which Christ
is predicted and foreshadowed. The one aim prevading the whole
book is to show that Jesus is he "of whom Moses in the law and
the prophets did write." This Gospel contains no fewer than
sixty-five references to the Old Testament, forty-three of these
being direct verbal citations, thus greatly outnumbering those
found in the other Gospels. The main feature of this Gospel may
be expressed in the motto, "I am not come to destroy, but to
As to the language in which this Gospel was written there is
much controversy. Many hold, in accordance with old tradition,
that it was originally written in Hebrew (i.e., the Aramaic or
Syro-Chaldee dialect, then the vernacular of the inhabitants of
Israel), and afterwards translated into Greek, either by
Matthew himself or by some person unknown. This theory, though
earnestly maintained by able critics, we cannot see any ground
for adopting. From the first this Gospel in Greek was received
as of authority in the Church. There is nothing in it to show
that it is a translation. Though Matthew wrote mainly for the
Jews, yet they were everywhere familiar with the Greek language.
The same reasons which would have suggested the necessity of a
translation into Greek would have led the evangelist to write in
Greek at first. It is confessed that this Gospel has never been
found in any other form than that in which we now possess it.
The leading characteristic of this Gospel is that it sets
forth the kingly glory of Christ, and shows him to be the true
heir to David's throne. It is the Gospel of the kingdom. Matthew
uses the expression "kingdom of heaven" (thirty-two times),
while Luke uses the expression "kingdom of God" (thirty-three
times). Some Latinized forms occur in this Gospel, as kodrantes
(Matt. 5:26), for the Latin quadrans, and phragello (27:26), for
the Latin flagello. It must be remembered that Matthew was a
tax-gatherer for the Roman government, and hence in contact with
those using the Latin language.
As to the relation of the Gospels to each other, we must
maintain that each writer of the synoptics (the first three)
wrote independently of the other two, Matthew being probably
first in point of time.
"Out of a total of 1071 verses, Matthew has 387 in common with
Mark and Luke, 130 with Mark, 184 with Luke; only 387 being
peculiar to itself." (See MARK ¯T0002419; LUKE ¯T0002331;
The book is fitly divided into these four parts: (1.)
Containing the genealogy, the birth, and the infancy of Jesus
(2.) The discourses and actions of John the Baptist
preparatory to Christ's public ministry (3; 4:11).
(3.) The discourses and actions of Christ in Galilee
(4.) The sufferings, death and resurrection of our Lord
father of peace; i.e., "peaceful" David's son by Maacah (2 Sam.
3:3; comp. 1 Kings 1:6). He was noted for his personal beauty
and for the extra-ordinary profusion of the hair of his head (2
Sam. 14:25,26). The first public act of his life was the
blood-revenge he executed against Amnon, David's eldest son, who
had basely wronged Absalom's sister Tamar. This revenge was
executed at the time of the festivities connected with a great
sheep-shearing at Baal-hazor. David's other sons fled from the
place in horror, and brought the tidings of the death of Amnon
to Jerusalem. Alarmed for the consequences of the act, Absalom
fled to his grandfather at Geshur, and there abode for three
years (2 Sam. 3:3; 13:23-38).
David mourned his absent son, now branded with the guilt of
fratricide. As the result of a stratagem carried out by a woman
of Tekoah, Joab received David's sanction to invite Absalom back
to Jerusalem. He returned accordingly, but two years elapsed
before his father admitted him into his presence (2 Sam. 14:28).
Absalom was now probably the oldest surviving son of David, and
as he was of royal descent by his mother as well as by his
father, he began to aspire to the throne. His pretensions were
favoured by the people. By many arts he gained their affection;
and after his return from Geshur (2 Sam. 15:7; marg., R.V.) he
went up to Hebron, the old capital of Judah, along with a great
body of the people, and there proclaimed himself king. The
revolt was so successful that David found it necessary to quit
Jerusalem and flee to Mahanaim, beyond Jordan; where upon
Absalom returned to Jerusalem and took possession of the throne
without opposition. Ahithophel, who had been David's chief
counsellor, deserted him and joined Absalom, whose chief
counsellor he now became. Hushai also joined Absalom, but only
for the purpose of trying to counteract the counsels of
Ahithophel, and so to advantage David's cause. He was so far
successful that by his advice, which was preferred to that of
Ahithophel, Absalom delayed to march an army against his father,
who thus gained time to prepare for the defence.
Absalom at length marched out against his father, whose army,
under the command of Joab, he encountered on the borders of the
forest of Ephraim. Twenty thousand of Absalom's army were slain
in that fatal battle, and the rest fled. Absalom fled on a swift
mule; but his long flowing hair, or more probably his head, was
caught in the bough of an oak, and there he was left suspended
till Joab came up and pierced him through with three darts. His
body was then taken down and cast into a pit dug in the forest,
and a heap of stones was raised over his grave. When the tidings
of the result of that battle were brought to David, as he sat
impatiently at the gate of Mahanaim, and he was told that
Absalom had been slain, he gave way to the bitter lamentation:
"O my son Absalom, my son, my son Absalom! would God I had died
for thee, O Absalom, my son, my son!" (2 Sam. 18:33. Comp. Ex.
32:32; Rom. 9:3).
Absalom's three sons (2 Sam. 14:27; comp. 18:18) had all died
before him, so that he left only a daughter, Tamar, who became
the grandmother of Abijah.
strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the
descendants of Ethan the Merarite (1 Chr. 6:45).
(2.) The son and successor of Joash, and eighth king of the
separate kingdom of Judah (2 Kings 14:1-4). He began his reign
by punishing the murderers of his father (5-7; 2 Chr. 25:3-5).
He was the first to employ a mercenary army of 100,000 Israelite
soldiers, which he did in his attempt to bring the Edomites
again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded
by a prophet of the Lord to send back the mercenaries, which he
did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience
to this command was followed by a decisive victory over the
Edomites (2 Chr. 25:14-16). Amaziah began to worship some of the
idols he took from the Edomites, and this was his ruin, for he
was vanquished by Joash, king of Israel, whom he challenged to
battle. The disaster he thus brought upon Judah by his
infatuation in proclaiming war against Israel probably
occasioned the conspiracy by which he lost his life (2 Kings
14:8-14, 19). He was slain at Lachish, whither he had fled, and
his body was brought upon horses to Jerusalem, where it was
buried in the royal sepulchre (2 Kings 14:19, 20; 2 Chr. 25:27,
(3.) A priest of the golden calves at Bethel (Amos 7:10-17).
(4.) The father of Joshah, one of the Simeonite chiefs in the
time of Hezekiah (1 Chr. 4:34).
delight. (1.) The garden in which our first parents dewlt (Gen.
2:8-17). No geographical question has been so much discussed as
that bearing on its site. It has been placed in Armenia, in the
region west of the Caspian Sea, in Media, near Damascus, in
Israel, in Southern Arabia, and in Babylonia. The site must
undoubtedly be sought for somewhere along the course of the
great streams the Tigris and the Euphrates of Western Asia, in
"the land of Shinar" or Babylonia. The region from about lat. 33
degrees 30' to lat. 31 degrees, which is a very rich and fertile
tract, has been by the most competent authorities agreed on as
the probable site of Eden. "It is a region where streams abound,
where they divide and re-unite, where alone in the Mesopotamian
tract can be found the phenomenon of a single river parting into
four arms, each of which is or has been a river of consequence."
Among almost all nations there are traditions of the primitive
innocence of our race in the garden of Eden. This was the
"golden age" to which the Greeks looked back. Men then lived a
"life free from care, and without labour and sorrow. Old age was
unknown; the body never lost its vigour; existence was a
perpetual feast without a taint of evil. The earth brought forth
spontaneously all things that were good in profuse abundance."
(2.) One of the markets whence the merchants of Tyre obtained
richly embroidered stuffs (Ezek. 27:23); the same, probably, as
that mentioned in 2 Kings 19:12, and Isa. 37:12, as the name of
a region conquered by the Assyrians.
(3.) Son of Joah, and one of the Levites who assisted in
reforming the public worship of the sanctuary in the time of
Hezekiah (2 Chr. 29:12).
The miserable fate of the wicked in hell (Matt. 25:46; Mark
3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The
Scripture as clearly teaches the unending duration of the penal
sufferings of the lost as the "everlasting life," the "eternal
life" of the righteous. The same Greek words in the New
Testament (aion, aionios, aidios) are used to express (1) the
eternal existence of God (1 Tim. 1:17; Rom. 1:20; 16:26); (2) of
Christ (Rev. 1:18); (3) of the Holy Ghost (Heb. 9:14); and (4)
the eternal duration of the sufferings of the lost (Matt. 25:46;
Their condition after casting off the mortal body is spoken of
in these expressive words: "Fire that shall not be quenched"
(Mark 9:45, 46), "fire unquenchable" (Luke 3:17), "the worm that
never dies," the "bottomless pit" (Rev. 9:1), "the smoke of
their torment ascending up for ever and ever" (Rev. 14:10, 11).
The idea that the "second death" (Rev. 20:14) is in the case
of the wicked their absolute destruction, their annihilation,
has not the slightest support from Scripture, which always
represents their future as one of conscious suffering enduring
The supposition that God will ultimately secure the repentance
and restoration of all sinners is equally unscriptural. There is
not the slightest trace in all the Scriptures of any such
restoration. Sufferings of themselves have no tendency to purify
the soul from sin or impart spiritual life. The atoning death of
Christ and the sanctifying power of the Holy Spirit are the only
means of divine appointment for bringing men to repentance. Now
in the case of them that perish these means have been rejected,
and "there remaineth no more sacrifice for sins" (Heb. 10:26,
Herod the Great
(Matt. 2:1-22; Luke 1:5; Acts 23:35), the son of Antipater, an
Idumaean, and Cypros, an Arabian of noble descent. In the year
B.C. 47 Julius Caesar made Antipater, a "wily Idumaean,"
procurator of Judea, who divided his territories between his
four sons, Galilee falling to the lot of Herod, who was
afterwards appointed tetrarch of Judea by Mark Antony (B.C. 40),
and also king of Judea by the Roman senate.
He was of a stern and cruel disposition. "He was brutish and a
stranger to all humanity." Alarmed by the tidings of one "born
King of the Jews," he sent forth and "slew all the children that
were in Bethlehem, and in all the coasts thereof, from two years
old and under" (Matt. 2:16). He was fond of splendour, and
lavished great sums in rebuilding and adorning the cities of his
empire. He rebuilt the city of Caesarea (q.v.) on the coast, and
also the city of Samaria (q.v.), which he called Sebaste, in
honour of Augustus. He restored the ruined temple of Jerusalem,
a work which was begun B.C. 20, but was not finished till after
Herod's death, probably not till about A.D. 50 (John 2:20).
After a troubled reign of thirty-seven years, he died at Jericho
amid great agonies both of body and mind, B.C. 4, i.e.,
according to the common chronology, in the year in which Jesus
After his death his kingdom was divided among three of his
sons. Of these, Philip had the land east of Jordan, between
Caesarea Philippi and Bethabara, Antipas had Galilee and Peraea,
while Archelaus had Judea and Samaria.
portion; double cave, the cave which Abraham bought, together
with the field in which it stood, from Ephron the Hittite, for a
family burying-place (Gen. 23). It is one of those Bible
localities about the identification of which there can be no
doubt. It was on the slope of a hill on the east of Hebron,
"before Mamre." Here were laid the bodies of Abraham and Sarah,
Isaac and Rebekah, Jacob and Leah (Gen. 23:19; 25:9; 49:31;
50:13). Over the cave an ancient Christian church was erected,
probably in the time of Justinian, the Roman emperor. This
church has been converted into a Mohammedan mosque. The whole is
surrounded by the el-Haram i.e., "the sacred enclosure," about
200 feet long, 115 broad, and of an average height of about 50.
This building, from the immense size of some of its stones, and
the manner in which they are fitted together, is supposed by
some to have been erected in the days of David or of Solomon,
while others ascribe it to the time of Herod. It is looked upon
as the most ancient and finest relic of Jewish architecture.
On the floor of the mosque are erected six large cenotaphs as
monuments to the dead who are buried in the cave beneath.
Between the cenotaphs of Isaac and Rebekah there is a circular
opening in the floor into the cavern below, the cave of
Machpelah. Here it may be that the body of Jacob, which was
embalmed in Egypt, is still preserved (much older embalmed
bodies have recently been found in the cave of Deir el-Bahari in
Egypt, see PHARAOH ¯T0002923), though those of the others there
buried may have long ago mouldered into dust. The interior of
the mosque was visited by the Prince of Wales in 1862 by a
special favour of the Mohammedan authorities. An interesting
account of this visit is given in Dean Stanley's Lectures on the
Jewish Church. It was also visited in 1866 by the Marquis of
Bute, and in 1869 by the late Emperor (Frederick) of Germany,
then the Crown Prince of Prussia. In 1881 it was visited by the
two sons of the Prince of Wales, accompanied by Sir C. Wilson
and others. (See Israel Quarterly Statement, October 1882).
commonly a ring engraved with some device (Gen. 38:18, 25).
Jezebel "wrote letters in Ahab's name, and sealed them with his
seal" (1 Kings 21:8). Seals are frequently mentioned in Jewish
history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6;
Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was
equivalent to the signature of the owner of the seal. "The use
of a signet-ring by the monarch has recently received a
remarkable illustration by the discovery of an impression of
such a signet on fine clay at Koyunjik, the site of the ancient
Nineveh. This seal appears to have been impressed from the bezel
of a metallic finger-ring. It is an oval, 2 inches in length by
1 inch wide, and bears the image, name, and titles of the
Egyptian king Sabaco" (Rawlinson's Hist. Illus. of the O.T., p.
46). The actual signet-rings of two Egyptian kings (Cheops and
Horus) have been discovered. (See SIGNET ¯T0003426.)
The use of seals is mentioned in the New Testament only in
connection with the record of our Lord's burial (Matt. 27:66).
The tomb was sealed by the Pharisees and chief priests for the
purpose of making sure that the disciples would not come and
steal the body away (ver. 63, 64). The mode of doing this was
probably by stretching a cord across the stone and sealing it at
both ends with sealing-clay. When God is said to have sealed the
Redeemer, the meaning is, that he has attested his divine
mission (John 6:27). Circumcision is a seal, an attestation of
the covenant (Rom. 4:11). Believers are sealed with the Spirit,
as God's mark put upon them (Eph. 1:13; 4:30). Converts are by
Paul styled the seal of his apostleship, i.e., they are its
attestation (1 Cor. 9:2). Seals and sealing are frequently
mentioned in the book of Revelation (5:1; 6:1; 7:3; 10:4;
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.
first used of the tabernacle, which is called "the temple of the
Lord" (1 Sam. 1:9). In the New Testament the word is used
figuratively of Christ's human body (John 2:19, 21). Believers
are called "the temple of God" (1 Cor. 3:16, 17). The Church is
designated "an holy temple in the Lord" (Eph. 2:21). Heaven is
also called a temple (Rev. 7:5). We read also of the heathen
"temple of the great goddess Diana" (Acts 19:27).
This word is generally used in Scripture of the sacred house
erected on the summit of Mount Moriah for the worship of God. It
is called "the temple" (1 Kings 6:17); "the temple [R.V.,
'house'] of the Lord" (2 Kings 11:10); "thy holy temple" (Ps.
79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of
the God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an
"house of prayer" (56:7; Matt. 21:13); "an house of sacrifice"
(2 Chr. 7:12); "the house of their sanctuary" (2 Chr. 36:17);
"the mountain of the Lord's house" (Isa. 2:2); "our holy and our
beautiful house" (64:11); "the holy mount" (27:13); "the palace
for the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2
Chr. 24:6); "Zion" (Ps. 74:2; 84:7). Christ calls it "my
Father's house" (John 2:16).
a 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."
remover or increaser. (1.) The elder of the two sons of Jacob by
Rachel (Gen. 30:23, 24), who, on the occasion of his birth,
said, "God hath taken away [Heb. 'asaph] my reproach." "The Lord
shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was
a child of probably six years of age when his father returned
from Haran to Canaan and took up his residence in the old
patriarchal town of Hebron. "Now Israel loved Joseph more than
all his children, because he was the son of his old age," and he
"made him a long garment with sleeves" (Gen. 37:3, R.V. marg.),
i.e., a garment long and full, such as was worn by the children
of nobles. This seems to be the correct rendering of the words.
The phrase, however, may also be rendered, "a coat of many
pieces", i.e., a patchwork of many small pieces of divers
When he was about seventeen years old Joseph incurred the
jealous hatred of his brothers (Gen. 37:4). They "hated him, and
could not speak peaceably unto him." Their anger was increased
when he told them his dreams (37:11).
Jacob desiring to hear tidings of his sons, who had gone to
Shechem with their flocks, some 60 miles from Hebron, sent
Joseph as his messenger to make inquiry regarding them. Joseph
found that they had left Shechem for Dothan, whither he followed
them. As soon as they saw him coming they began to plot against
him, and would have killed him had not Reuben interposed. They
ultimately sold him to a company of Ishmaelite merchants for
twenty pieces (shekels) of silver (about $2, 10s.), ten pieces
less than the current value of a slave, for "they cared little
what they had for him, if so be they were rid of him." These
merchants were going down with a varied assortment of
merchandise to the Egyptian market, and thither they conveyed
him, and ultimately sold him as a slave to Potiphar, an "officer
of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord
blessed the Egyptian's house for Joseph's sake," and Potiphar
made him overseer over his house. At length a false charge
having been brought against him by Potiphar's wife, he was at
once cast into the state prison (39; 40), where he remained for
at least two years. After a while the "chief of the cupbearers"
and the "chief of the bakers" of Pharaoh's household were cast
into the same prison (40:2). Each of these new prisoners dreamed
a dream in the same night, which Joseph interpreted, the event
occurring as he had said.
This led to Joseph's being remembered subsequently by the
chief butler when Pharaoh also dreamed. At his suggestion Joseph
was brought from prison to interpret the king's dreams. Pharaoh
was well pleased with Joseph's wisdom in interpreting his
dreams, and with his counsel with reference to the events then
predicted; and he set him over all the land of Egypt (Gen.
41:46), and gave him the name of Zaphnath-paaneah. He was
married to Asenath, the daughter of the priest of On, and thus
became a member of the priestly class. Joseph was now about
thirty years of age.
As Joseph had interpreted, seven years of plenty came, during
which he stored up great abundance of corn in granaries built
for the purpose. These years were followed by seven years of
famine "over all the face of the earth," when "all countries
came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13,
14). Thus "Joseph gathered up all the money that was in the land
of Egypt, and in the land of Canaan, for the corn which they
bought." Afterwards all the cattle and all the land, and at last
the Egyptians themselves, became the property of Pharaoh.
During this period of famine Joseph's brethren also came down
to Egypt to buy corn. The history of his dealings with them, and
of the manner in which he at length made himself known to them,
is one of the most interesting narratives that can be read (Gen.
42-45). Joseph directed his brethren to return and bring Jacob
and his family to the land of Egypt, saying, "I will give you
the good of the land of Egypt, and ye shall eat the fat of the
land. Regard not your stuff; for the good of all the land is
yours." Accordingly Jacob and his family, to the number of
threescore and ten souls, together with "all that they had,"
went down to Egypt. They were settled in the land of Goshen,
where Joseph met his father, and "fell on his neck, and wept on
his neck a good while" (Gen. 46:29).
The excavations of Dr. Naville have shown the land of Goshen
to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen
(Egyptian Qosem) they had pasture for their flocks, were near
the Asiatic frontier of Egypt, and were out of the way of the
Egyptian people. An inscription speaks of it as a district given
up to the wandering shepherds of Asia.
Jacob at length died, and in fulfilment of a promise which he
had exacted, Joseph went up to Canaan to bury his father in "the
field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14). This was
the last recorded act of Joseph, who again returned to Egypt.
"The 'Story of the Two Brothers,' an Egyptian romance written
for the son of the Pharaoh of the Oppression, contains an
episode very similar to the Biblical account of Joseph's
treatment by Potiphar's wife. Potiphar and Potipherah are the
Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given
to Joseph, Zaphnath-paaneah, is probably the Egyptian
Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the
Pharaoh. There are many instances in the inscriptions of
foreigners in Egypt receiving Egyptian names, and rising to the
highest offices of state."
By his wife Asenath, Joseph had two sons, Manasseh and Ephraim
(Gen. 41:50). Joseph having obtained a promise from his brethren
that when the time should come that God would "bring them unto
the land which he sware to Abraham, to Isaac, and to Jacob,"
they would carry up his bones out of Egypt, at length died, at
the age of one hundred and ten years; and "they embalmed him,
and he was put in a coffin" (Gen. 50:26). This promise was
faithfully observed. Their descendants, long after, when the
Exodus came, carried the body about with them during their forty
years' wanderings, and at length buried it in Shechem, in the
parcel of ground which Jacob bought from the sons of Hamor
(Josh. 24:32; comp. Gen. 33:19). With the death of Joseph the
patriarchal age of the history of Israel came to a close.
The Pharaoh of Joseph's elevation was probably Apepi, or
Apopis, the last of the Hyksos kings. Some, however, think that
Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH
¯T0002923), long after the expulsion of the Hyksos.
The name Joseph denotes the two tribes of Ephraim and Manasseh
in Deut. 33:13-17; the kingdom of Israel in Ezek. 37:16, 19,
Amos 5:6; and the whole covenant people of Israel in Ps. 81:4.
(2.) One of the sons of Asaph, head of the first division of
sacred musicians (1 Chr. 25:2, 9).
(3.) The son of Judah, and father of Semei (Luke 3:26). Other
two of the same name in the ancestry of Christ are also
mentioned (3:24, 30).
(4.) The foster-father of our Lord (Matt. 1:16; Luke 3:23). He
lived at Nazareth in Galilee (Luke 2:4). He is called a "just
man." He was by trade a carpenter (Matt. 13:55). He is last
mentioned in connection with the journey to Jerusalem, when
Jesus was twelve years old. It is probable that he died before
Jesus entered on his public ministry. This is concluded from the
fact that Mary only was present at the marriage feast in Cana of
Galilee. His name does not appear in connection with the scenes
of the crucifixion along with that of Mary (q.v.), John 19:25.
(5.) A native of Arimathea, probably the Ramah of the Old
Testament (1 Sam. 1:19), a man of wealth, and a member of the
Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor,
who waited for the kingdom of God." As soon as he heard the
tidings of Christ's death, he "went in boldly" (lit. "having
summoned courage, he went") "unto Pilate, and craved the body of
Jesus." Pilate having ascertained from the centurion that the
death had really taken place, granted Joseph's request, who
immediately, having purchased fine linen (Mark 15:46), proceeded
to Golgotha to take the body down from the cross. There,
assisted by Nicodemus, he took down the body and wrapped it in
the fine linen, sprinkling it with the myrrh and aloes which
Nicodemus had brought (John 19:39), and then conveyed the body
to the new tomb hewn by Joseph himself out of a rock in his
garden hard by. There they laid it, in the presence of Mary
Magdalene, Mary the mother of Joses, and other women, and rolled
a great stone to the entrance, and departed (Luke 23:53, 55).
This was done in haste, "for the Sabbath was drawing on" (comp.
(6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was
one of those who "companied with the apostles all the time that
the Lord Jesus went out and in among them" (Acts 1:21), and was
one of the candidates for the place of Judas.
Acts of the Apostles
the title now given to the fifth and last of the historical
books of the New Testament. The author styles it a "treatise"
(1:1). It was early called "The Acts," "The Gospel of the Holy
Ghost," and "The Gospel of the Resurrection." It contains
properly no account of any of the apostles except Peter and
Paul. John is noticed only three times; and all that is recorded
of James, the son of Zebedee, is his execution by Herod. It is
properly therefore not the history of the "Acts of the
Apostles," a title which was given to the book at a later date,
but of "Acts of Apostles," or more correctly, of "Some Acts of
As regards its authorship, it was certainly the work of Luke,
the "beloved physician" (comp. Luke 1:1-4; Acts 1:1). This is
the uniform tradition of antiquity, although the writer nowhere
makes mention of himself by name. The style and idiom of the
Gospel of Luke and of the Acts, and the usage of words and
phrases common to both, strengthen this opinion. The writer
first appears in the narrative in 16:11, and then disappears
till Paul's return to Philippi two years afterwards, when he and
Paul left that place together (20:6), and the two seem
henceforth to have been constant companions to the end. He was
certainly with Paul at Rome (28; Col. 4:14). Thus he wrote a
great portion of that history from personal observation. For
what lay beyond his own experience he had the instruction of
Paul. If, as is very probable, 2 Tim. was written during Paul's
second imprisonment at Rome, Luke was with him then as his
faithful companion to the last (2 Tim. 4:11). Of his subsequent
history we have no certain information.
The design of Luke's Gospel was to give an exhibition of the
character and work of Christ as seen in his history till he was
taken up from his disciples into heaven; and of the Acts, as its
sequel, to give an illustration of the power and working of the
gospel when preached among all nations, "beginning at
Jerusalem." The opening sentences of the Acts are just an
expansion and an explanation of the closing words of the Gospel.
In this book we have just a continuation of the history of the
church after Christ's ascension. Luke here carries on the
history in the same spirit in which he had commenced it. It is
only a book of beginnings, a history of the founding of
churches, the initial steps in the formation of the Christian
society in the different places visited by the apostles. It
records a cycle of "representative events."
All through the narrative we see the ever-present,
all-controlling power of the ever-living Saviour. He worketh all
and in all in spreading abroad his truth among men by his Spirit
and through the instrumentality of his apostles.
The time of the writing of this history may be gathered from
the fact that the narrative extends down to the close of the
second year of Paul's first imprisonment at Rome. It could not
therefore have been written earlier than A.D. 61 or 62, nor
later than about the end of A.D. 63. Paul was probably put to
death during his second imprisonment, about A.D. 64, or, as some
The place where the book was written was probably Rome, to
which Luke accompanied Paul.
The key to the contents of the book is in 1:8, "Ye shall be
witnesses unto me both in Jerusalem, and in all Judea, and in
Samaria, and unto the uttermost part of the earth." After
referring to what had been recorded in a "former treatise" of
the sayings and doings of Jesus Christ before his ascension, the
author proceeds to give an account of the circumstances
connected with that event, and then records the leading facts
with reference to the spread and triumphs of Christianity over
the world during a period of about thirty years. The record
begins with Pentecost (A.D. 33) and ends with Paul's first
imprisonment (A.D. 63 or 64). The whole contents of the book may
be divided into these three parts:
(1.) Chaps. 1-12, describing the first twelve years of the
Christian church. This section has been entitled "From Jerusalem
to Antioch." It contains the history of the planting and
extension of the church among the Jews by the ministry of Peter.
(2.) Chaps. 13-21, Paul's missionary journeys, giving the
history of the extension and planting of the church among the
(3.) Chaps. 21-28, Paul at Rome, and the events which led to
this. Chaps. 13-28 have been entitled "From Antioch to Rome."
In this book it is worthy of note that no mention is made of
the writing by Paul of any of his epistles. This may be
accounted for by the fact that the writer confined himself to a
history of the planting of the church, and not to that of its
training or edification. The relation, however, between this
history and the epistles of Paul is of such a kind, i.e., brings
to light so many undesigned coincidences, as to prove the
genuineness and authenticity of both, as is so ably shown by
Paley in his _Horae Paulinae_. "No ancient work affords so many
tests of veracity; for no other has such numerous points of
contact in all directions with contemporary history, politics,
and topography, whether Jewish, or Greek, or Roman." Lightfoot.
(See PAUL ¯T0002871.)
In all the Hebrew manuscripts the Pentateuch (q.v.) forms one
roll or volume divided into larger and smaller sections called
_parshioth_ and _sedarim_. It is not easy to say when it was
divided into five books. This was probably first done by the
Greek translators of the book, whom the Vulgate follows. The
fifth of these books was called by the Greeks Deuteronomion,
i.e., the second law, hence our name Deuteronomy, or a second
statement of the laws already promulgated. The Jews designated
the book by the two first Hebrew words that occur, _'Elle
haddabharim_, i.e., "These are the words." They divided it into
eleven _parshioth_. In the English Bible it contains thirty-four
It consists chiefly of three discourses delivered by Moses a
short time before his death. They were spoken to all Israel in
the plains of Moab, in the eleventh month of the last year of
The first discourse (1-4:40) recapitulates the chief events of
the last forty years in the wilderness, with earnest
exhortations to obedience to the divine ordinances, and warnings
against the danger of forsaking the God of their fathers.
The seond discourse (5-26:19) is in effect the body of the
whole book. The first address is introductory to it. It contains
practically a recapitulation of the law already given by God at
Mount Sinai, together with many admonitions and injunctions as
to the course of conduct they were to follow when they were
settled in Canaan.
The concluding discourse (ch. 27-30) relates almost wholly to
the solemn sanctions of the law, the blessings to the obedient,
and the curse that would fall on the rebellious. He solemnly
adjures them to adhere faithfully to the covenant God had made
with them, and so secure for themselves and their posterity the
These addresses to the people are followed by what may be
called three appendices, namely (1), a song which God had
commanded Moses to write (32:1-47); (2) the blessings he
pronounced on the separate tribes (ch. 33); and (3) the story of
his death (32:48-52) and burial (ch. 34), written by some other
hand, probably that of Joshua.
These farewell addresses of Moses to the tribes of Israel he
had so long led in the wilderness "glow in each line with the
emotions of a great leader recounting to his contemporaries the
marvellous story of their common experience. The enthusiasm they
kindle, even to-day, though obscured by translation, reveals
their matchless adaptation to the circumstances under which they
were first spoken. Confidence for the future is evoked by
remembrance of the past. The same God who had done mighty works
for the tribes since the Exodus would cover their head in the
day of battle with the nations of Israel, soon to be invaded.
Their great lawgiver stands before us, vigorous in his hoary
age, stern in his abhorrence of evil, earnest in his zeal for
God, but mellowed in all relations to earth by his nearness to
heaven. The commanding wisdom of his enactments, the dignity of
his position as the founder of the nation and the first of
prophets, enforce his utterances. But he touches our deepest
emotions by the human tenderness that breathes in all his words.
Standing on the verge of life, he speaks as a father giving his
parting counsels to those he loves; willing to depart and be
with God he has served so well, but fondly lengthening out his
last farewell to the dear ones of earth. No book can compare
with Deuteronomy in its mingled sublimity and tenderness."
Geikie, Hours, etc.
The whole style and method of this book, its tone and its
peculiarities of conception and expression, show that it must
have come from one hand. That the author was none other than
Moses is established by the following considerations: (1.) The
uniform tradition both of the Jewish and the Christian Church
down to recent times. (2.) The book professes to have been
written by Moses (1:1; 29:1; 31:1, 9-11, etc.), and was
obviously intended to be accepted as his work. (3.) The
incontrovertible testimony of our Lord and his apostles (Matt.
19:7, 8; Mark 10:3, 4; John 5:46, 47; Acts 3:22; 7:37; Rom.
10:19) establishes the same conclusion. (4.) The frequent
references to it in the later books of the canon (Josh. 8:31; 1
Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2;
7:6; Neh. 8:1; Dan. 9:11, 13) prove its antiquity; and (5) the
archaisms found in it are in harmony with the age in which Moses
lived. (6.) Its style and allusions are also strikingly
consistent with the circumstances and position of Moses and of
the people at that time.
This body of positive evidence cannot be set aside by the
conjectures and reasonings of modern critics, who contended that
the book was somewhat like a forgery, introduced among the Jews
some seven or eight centuries after the Exodus.
(1.) Materials used. The earliest and simplest an apron of
fig-leaves sewed together (Gen. 3:7); then skins of animals
(3:21). Elijah's dress was probably the skin of a sheep (2 Kings
1:8). The Hebrews were early acquainted with the art of weaving
hair into cloth (Ex. 26:7; 35:6), which formed the sackcloth of
mourners. This was the material of John the Baptist's robe
(Matt. 3:4). Wool was also woven into garments (Lev. 13:47;
Deut. 22:11; Ezek. 34:3; Job 31:20; Prov. 27:26). The Israelites
probably learned the art of weaving linen when they were in
Egypt (1 Chr. 4:21). Fine linen was used in the vestments of the
high priest (Ex. 28:5), as well as by the rich (Gen. 41:42;
Prov. 31:22; Luke 16:19). The use of mixed material, as wool and
flax, was forbidden (Lev. 19:19; Deut. 22:11).
(2.) Colour. The prevailing colour was the natural white of
the material used, which was sometimes rendered purer by the
fuller's art (Ps. 104:1, 2; Isa. 63:3; Mark 9:3). The Hebrews
were acquainted with the art of dyeing (Gen. 37:3, 23). Various
modes of ornamentation were adopted in the process of weaving
(Ex. 28:6; 26:1, 31; 35:25), and by needle-work (Judg. 5:30; Ps.
45:13). Dyed robes were imported from foreign countries,
particularly from Phoenicia (Zeph. 1:8). Purple and scarlet
robes were the marks of the wealthy (Luke 16:19; 2 Sam. 1:24).
(3.) Form. The robes of men and women were not very much
different in form from each other.
(a) The "coat" (kethoneth), of wool, cotton, or linen, was
worn by both sexes. It was a closely-fitting garment, resembling
in use and form our shirt (John 19:23). It was kept close to the
body by a girdle (John 21:7). A person wearing this "coat" alone
was described as naked (1 Sam. 19:24; Isa. 20:2; 2 Kings 6:30;
John 21:7); deprived of it he would be absolutely naked.
(b) A linen cloth or wrapper (sadin) of fine linen, used
somewhat as a night-shirt (Mark 14:51). It is mentioned in Judg.
14:12, 13, and rendered there "sheets."
(c) An upper tunic (meil), longer than the "coat" (1 Sam.
2:19; 24:4; 28:14). In 1 Sam. 28:14 it is the mantle in which
Samuel was enveloped; in 1 Sam. 24:4 it is the "robe" under
which Saul slept. The disciples were forbidden to wear two
"coats" (Matt. 10:10; Luke 9:3).
(d) The usual outer garment consisted of a piece of woollen
cloth like a Scotch plaid, either wrapped round the body or
thrown over the shoulders like a shawl, with the ends hanging
down in front, or it might be thrown over the head so as to
conceal the face (2 Sam. 15:30; Esther 6:12). It was confined to
the waist by a girdle, and the fold formed by the overlapping of
the robe served as a pocket (2 Kings 4:39; Ps. 79:12; Hag. 2:12;
Prov. 17:23; 21:14).
Female dress. The "coat" was common to both sexes (Cant. 5:3).
But peculiar to females were (1) the "veil" or "wimple," a kind
of shawl (Ruth 3:15; rendered "mantle," R.V., Isa. 3:22); (2)
the "mantle," also a species of shawl (Isa. 3:22); (3) a "veil,"
probably a light summer dress (Gen. 24:65); (4) a "stomacher," a
holiday dress (Isa. 3:24). The outer garment terminated in an
ample fringe or border, which concealed the feet (Isa. 47:2;
The dress of the Persians is described in Dan. 3:21.
The reference to the art of sewing are few, inasmuch as the
garments generally came forth from the loom ready for being
worn, and all that was required in the making of clothes
devolved on the women of a family (Prov. 31:22; Acts 9:39).
Extravagance in dress is referred to in Jer. 4:30; Ezek.
16:10; Zeph. 1:8 (R.V., "foreign apparel"); 1 Tim. 2:9; 1 Pet.
3:3. Rending the robes was expressive of grief (Gen. 37:29, 34),
fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair
(Judg. 11:35; Esther 4:1).
Shaking the garments, or shaking the dust from off them, was a
sign of renunciation (Acts 18:6); wrapping them round the head,
of awe (1 Kings 19:13) or grief (2 Sam. 15:30; casting them off,
of excitement (Acts 22:23); laying hold of them, of supplication
(1 Sam. 15:27). In the case of travelling, the outer garments
were girded up (1 Kings 18:46). They were thrown aside also when
they would impede action (Mark 10:50; John 13:4; Acts 7:58).
is employed in the English Bible to denote military equipment,
both offensive and defensive.
(1.) The offensive weapons were different at different periods
of history. The "rod of iron" (Ps. 2:9) is supposed to mean a
mace or crowbar, an instrument of great power when used by a
strong arm. The "maul" (Prov. 25:18; cognate Hebrew word
rendered "battle-axe" in Jer. 51:20, and "slaughter weapon" in
Ezek. 9:2) was a war-hammer or martel. The "sword" is the usual
translation of _hereb_, which properly means "poniard." The real
sword, as well as the dirk-sword (which was always
double-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings
20:11). The spear was another offensive weapon (Josh. 8:18; 1
Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8;
1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10),
and so virtually absolved him from his allegiance. The bow was,
however, the chief weapon of offence. The arrows were carried in
a quiver, the bow being always unbent till the moment of action
(Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon
of the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam.
(2.) Of the defensive armour a chief place is assigned to the
shield or buckler. There were the great shield or target (the
_tzinnah_), for the protection of the whole person (Gen. 15:1;
Ps. 47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb.
_mageen_) or small shield (1 Kings 10:17; Ezek. 26:8). In Ps.
91:4 "buckler" is properly a roundel appropriated to archers or
slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for
the head; the coat of mail or corselet (1 Sam. 17:5), or
habergeon (Neh. 4;16), harness or breat-plate (Rev. 9:9), for
the covering of the back and breast and both upper arms (Isa.
59:17; Eph. 6:14). The cuirass and corselet, composed of leather
or quilted cloth, were also for the covering of the body.
Greaves, for the covering of the legs, were worn in the time of
David (1 Sam. 17:6). Reference is made by Paul (Eph. 6:14-17) to
the panoply of a Roman soldier. The shield here is the thureon,
a door-like oblong shield above all, i.e., covering the whole
person, not the small round shield. There is no armour for the
back, but only for the front.
son of my right hand. (1.) The younger son of Jacob by Rachel
(Gen. 35:18). His birth took place at Ephrath, on the road
between Bethel and Bethlehem, at a short distance from the
latter place. His mother died in giving him birth, and with her
last breath named him Ben-oni, son of my pain, a name which was
changed by his father into Benjamin. His posterity are called
Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one
(Num. 1:36, 37; Ps. 68:27). During the march its place was along
with Manasseh and Ephraim on the west of the tabernacle. At the
entrance into Canaan it counted 45,600 warriors. It has been
inferred by some from the words of Jacob (Gen. 49:27) that the
figure of a wolf was on the tribal standard. This tribe is
mentioned in Rom. 11:1; Phil. 3:5.
The inheritance of this tribe lay immediately to the south of
that of Ephraim, and was about 26 miles in length and 12 in
breadth. Its eastern boundary was the Jordan. Dan intervened
between it and the Philistines. Its chief towns are named in
The history of the tribe contains a sad record of a desolating
civil war in which they were engaged with the other eleven
tribes. By it they were almost exterminated (Judg. 20:20, 21;
21:10). (See GIBEAH ¯T0001476.)
The first king of the Jews was Saul, a Benjamite. A close
alliance was formed between this tribe and that of Judah in the
time of David (2 Sam. 19:16, 17), which continued after his
death (1 Kings 11:13; 12:20). After the Exile these two tribes
formed the great body of the Jewish nation (Ezra 1:5; 10:9).
The tribe of Benjamin was famous for its archers (1 Sam.
20:20, 36; 2 Sam. 1:22; 1 Chr. 8:40; 12:2) and slingers (Judge.
The gate of Benjamin, on the north side of Jerusalem (Jer.
37:13; 38:7; Zech. 14:10), was so called because it led in the
direction of the territory of the tribe of Benjamin. It is
called by Jeremiah (20:2) "the high gate of Benjamin;" also "the
gate of the children of the people" (17:19). (Comp. 2 Kings
Colossians, Epistle to the
was written by Paul at Rome during his first imprisonment there
(Acts 28:16, 30), probably in the spring of A.D. 57, or, as some
think, 62, and soon after he had written his Epistle to the
Ephesians. Like some of his other epistles (e.g., those to
Corinth), this seems to have been written in consequence of
information which had somehow been conveyed to him of the
internal state of the church there (Col. 1:4-8). Its object was
to counteract false teaching. A large part of it is directed
against certain speculatists who attempted to combine the
doctrines of Oriental mysticism and asceticism with
Christianity, thereby promising the disciples the enjoyment of a
higher spiritual life and a deeper insight into the world of
spirits. Paul argues against such teaching, showing that in
Christ Jesus they had all things. He sets forth the majesty of
his redemption. The mention of the "new moon" and "sabbath days"
(2:16) shows also that there were here Judaizing teachers who
sought to draw away the disciples from the simplicity of the
Like most of Paul's epistles, this consists of two parts, a
doctrinal and a practical.
(1.) The doctrinal part comprises the first two chapters. His
main theme is developed in chapter 2. He warns them against
being drawn away from Him in whom dwelt all the fulness of the
Godhead, and who was the head of all spiritual powers. Christ
was the head of the body of which they were members; and if they
were truly united to him, what needed they more?
(2.) The practical part of the epistle (3-4) enforces various
duties naturally flowing from the doctrines expounded. They are
exhorted to mind things that are above (3:1-4), to mortify every
evil principle of their nature, and to put on the new man
(3:5-14). Many special duties of the Christian life are also
insisted upon as the fitting evidence of the Christian
character. Tychicus was the bearer of the letter, as he was also
of that to the Ephesians and to Philemon, and he would tell them
of the state of the apostle (4:7-9). After friendly greetings
(10-14), he bids them interchange this letter with that he had
sent to the neighbouring church of Laodicea. He then closes this
brief but striking epistle with his usual autograph salutation.
There is a remarkable resemblance between this epistle and that
to the Ephesians (q.v.). The genuineness of this epistle has not
been called in question.