city of jaars; i.e., of woods or forests, a Gibeonite town
(Josh. 9:17) on the border of Benjamin, to which tribe it was
assigned (18:15, 28). The ark was brought to this place (1 Sam.
7:1, 2) from Beth-shemesh and put in charge of Abinadab, a
Levite. Here it remained till it was removed by David to
Jerusalem (2 Sam. 6:2, 3, 12; 1 Chr. 15:1-29; compare Ps. 132). It
was also called Baalah (Josh. 15:9) and Kirjath-baal (60). It
has been usually identified with Kuriet el-'Enab (i.e., "city of
grapes"), among the hills, about 8 miles NE of 'Ain
Shems (i.e., Beth-shemesh). The opinion, however, that it is to
be identified with 'Erma, 4 miles east of 'Ain Shems, on the
edge of the valley of Sorek, seems to be better supported. (See
The words of Ps. 132:6, "We found it in the fields of the
wood," refer to the sojourn of the ark at Kirjath-jearim. "Wood"
is here the rendering of the Hebrew word "jaar", which is the
singular of "jearim".
house of the sun. (1.) A sacerdotal city in the tribe of Dan
(Josh. 21:16; 1 Sam. 6:15), on the north border of Judah (Josh.
15:10). It was the scene of an encounter between Jehoash, king
of Israel, and Amaziah, king of Judah, in which the latter was
made prisoner (2 Kings 14:11, 13). It was afterwards taken by
the Philistines (2 Chr. 28:18). It is the modern ruined Arabic
village 'Ain-shems, on the north-west slopes of the mountains of
Judah, 14 miles west of Jerusalem.
(2.) A city between Dothan and the Jordan, near the southern
border of Issachar (Josh. 19:22), 7 1/2 miles south of
Beth-shean. It is the modern Ain-esh-Shemsiyeh.
(3.) One of the fenced cities of Naphtali (Josh. 19:38),
between Mount Tabor and the Jordan. Now Khurbet Shema, 3 miles
west of Safed. But perhaps the same as No. 2.
(4.) An idol sanctuary in Egypt (Jer. 43:13); called by the
Greeks Heliopolis, and by the Egyptians On (q.v.), Gen. 41:45.
and Aij'alon, place of deer. (1.) A town and valley originally
assigned to the tribe of Dan, from which, however, they could
not drive the Amorites (Judg. 1:35). It was one of the Levitical
cities given to the Kohathites (1 Chr. 6:69). It was not far
from Beth-shemesh (2 Chr. 28:18). It was the boundary between
the kingdoms of Judah and Israel, and is frequently mentioned in
Jewish history (2 Chr. 11:10; 1 Sam. 14:31; 1 Chr. 8:13). With
reference to the valley named after the town, Joshua uttered the
celebrated command, "Sun, stand thou still on Gibeon; and thou,
Moon, in the valley of Ajalon" (Josh. 10:12). It has been
identified as the modern Yalo, at the foot of the Beth-horon
pass (q.v.). In the Tell Amarna letters Adoni-zedek (q.v.)
speaks of the destruction of the "city of Ajalon" by the
invaders, and describes himself as "afflicted, greatly
afflicted" by the calamities that had come on the land, urging
the king of Egypt to hasten to his help.
(2.) A city in the tribe of Zebulun (Judg. 12:12), the modern
Jalun, three miles north of Cabul.
a vehicle moving on wheels, and usually drawn by oxen (2 Sam.
6:3). The Hebrew word thus rendered, "'agalah" (1 Sam. 6:7, 8),
is also rendered "wagon" (Gen. 45:19). It is used also to denote
a war-chariot (Ps. 46:9). Carts were used for the removal of the
ark and its sacred utensils (Num. 7:3, 6). After retaining the
ark amongst them for seven months, the Philistines sent it back
to the Israelites. On this occasion they set it in a new cart,
probably a rude construction, with solid wooden wheels like that
still used in Western Asia, which was drawn by two milch cows,
which conveyed it straight to Beth-shemesh.
A "cart rope," for the purpose of fastening loads on carts, is
used (Isa. 5:18) as a symbol of the power of sinful pleasures or
habits over him who indulges them. (See CORD T0000898.) In
Syria and Israel wheel-carriages for any other purpose than
the conveyance of agricultural produce are almost unknown.
(Heb. shemesh), first mentioned along with the moon as the two
great luminaries of heaven (Gen. 1:14-18). By their motions and
influence they were intended to mark and divide times and
seasons. The worship of the sun was one of the oldest forms of
false religion (Job 31:26,27), and was common among the
Egyptians and Chaldeans and other pagan nations. The Jews were
warned against this form of idolatry (Deut. 4:19; 17:3; compare 2
Kings 23:11; Jer. 19:13).
fountain of the sun a spring which formed one of the landmarks
on the boundary between Judah and Benjamin (Josh. 15:7; 18:17).
It was between the "ascent of Adummim" and the spring of
En-rogel, and hence was on the east of Jerusalem and of the
Mount of Olives. It is the modern 'Ain-Haud i.e., the "well of
the apostles" about a mile east of Bethany, the only spring on
the road to Jericho. The sun shines on it the whole day long.
lord of dwelling, a town of Reuben (Num. 32:38), called also
Beth-meon (Jer. 48:23) and Beth-baal-meon (Josh. 13:17). It is
supposed to have been the birthplace of Elisha. It is
identified with the modern M'ain, about 3 miles south-east of
house of Peor; i.e., "temple of Baal-peor", a place in Moab, on
the east of Jordan, opposite Jericho. It was in the tribe of
Reuben (Josh. 13:20; Deut. 3:29; 4:46). In the "ravine" or
valley over against Beth-peor Moses was probably buried (Deut.
house of the height; i.e., "mountain-house", one of the towns of
Gad, 3 miles east of Jordan, opposite Jericho (Josh. 13:27).
Probably the same as Beth-haran in Num. 32:36. It was called by
king Herod, Julias, or Livias, after Livia, the wife of
Augustus. It is now called Beit-haran.
(1 Sam. 5:2), or Beth-dagon, as elsewhere rendered (Josh.15: 41;
19:27), was the sanctuary or temple of Dagon.
The Beth-dagon of Josh. 15:41 was one of the cities of the
tribe of Judah, in the lowland or plain which stretches
westward. It has not been identified.
The Beth-dagon of Josh. 19:27 was one of the border cities of
That of 1 Chr. 10:10 was in the western half-tribe of
Manasseh, where the Philistines, after their victory at Gilboa,
placed Saul's head in the temple of their god. (Compare 1 Sam.
house of the hollow, or of the cavern, the name of two towns or
villages (2 Chr. 8:5; 1 Chr. 7:24) in the territory of Ephraim,
on the way from Jerusalem to Joppa. They are distinguished as
Beth-horon "the upper" and Beth-horon "the nether." They are
about 2 miles apart, the former being about 10 miles north-west
of Jerusalem. Between the two places was the ascent and descent
of Beth-horon, leading from Gibeon down to the western plain
(Josh. 10:10, 11; 18:13, 14), down which the five kings of the
Amorites were driven by Joshua in that great battle, the most
important in which the Hebrews had been as yet engaged, being
their first conflict with their enemies in the open field.
Jehovah interposed in behalf of Israel by a terrific hailstorm,
which caused more deaths among the Canaanites than did the
swords of the Israelites. Beth-horon is mentioned as having been
taken by Shishak, B.C. 945, in the list of his conquests, and
the pass was the scene of a victory of Judas Maccabeus. (Compare
Ex. 9:19, 25; Job 38:22, 23; Ps. 18:12-14; Isa. 30:30.) The
modern name of these places is Beit-ur, distinguished by
el-Foka, "the upper," and el-Tahta, "the nether." The lower was
at the foot of the pass, and the upper, 500 feet higher, at the
top, west of Gibeon. (See GIBEON T0001480.)
house of apples, a town of Judah, now Tuffuh, 5 miles west of
Hebron (Josh. 15:53).
a city on the boundary of Ephraim and Benjamin (Josh. 16:2),
between Bethel and Beth-horon the nether.
occurs frequently as the appellation for a house, or
dwelling-place, in such compounds as the words immediately
sheep-house, a place to which the Israelites pursued the
Philistines west from Mizpeh (1 Sam. 7:11).
a town probably near Beth-horon. It derived its name from the
daughter of Ephraim (1 Chr. 7:24).
meadow of dancing, or the dancing-meadow, the birthplace and
residence of the prophet Elisha, not far from Beth-shean (1
Kings 4:12), in the tribe of Issachar, near where the Wady
el-Maleh emerges into the valley of the Jordan, "the rich
meadow-land which extends about 4 miles south of Beth-shean;
moist and luxuriant." Here Elisha was found at his plough by
Elijah on his return up the Jordan valley from Horeb (1 Kings
19:16). It is now called 'Ain Helweh.
(Judg. 7:22), perhaps identical with Zereda or Zeredathah. Some
identify it with Zahrah, a place about 3 miles west of
house of response, one of the fenced cities of Naphtali (Josh.
19:38). It is perhaps identical with the modern village 'Ainata,
6 miles west of Kedesh.
house of answers, a city in the mountainous district of Judah
(Josh. 15:59). It has been identified with the modern
Beit-'Anun, about 3 miles northeast of Hebron.
the designation of Sanballat (Neh. 2:10, 19), a native of
Horonaim, or of one of the two Beth-horons, the "upper" or the
"nether," mentioned in Josh. 16:3,5.
house of Gilgal, a place from which the inhabitants gathered for
the purpose of celebrating the rebuilding of the walls on the
return exile (Neh. 12:29). (See GILGAL T0001489.)
house of two cakes of figs, a city of Moab, upon which Jeremiah
(48:22) denounced destruction. It is called also
Almon-diblathaim (Num. 33:46) and Diblath (Ezek. 6:14). (R.V.,
camel-house, a city in the "plain country" of Moab denounced by
the prophet (Jer. 48:23); probably the modern Um-el-Jemal, near
Bozrah, one of the deserted cities of the Hauran.
(R.V. Micah 1:10), house of dust. The Authorized Version reads
"in the house of Aphrah." This is probably the name of a town in
the Shephelah, or "low country," between Joppa and Gaza.
pure, a city on the east of Jordan (Num. 32:3); probably the
same as Beth-nimrah (Josh. 13:27). It has been identified with
the Nahr Nimrin, at one of the fords of Jordan, not far from
house of God's court, a place alluded to by Hosea (10:14) as the
scene of some great military exploit, but not otherwise
mentioned in Scripture. The Shalman here named was probably
Shalmaneser, the king of Assyria (2 Kings 17:3).
a precipice, an ancient royal Canaanite city (Josh. 10:33;
12:12). It was allotted with its suburbs to the Kohathite
Levites (21:21; 1 Chr. 6:67). It stood between the lower
Beth-horon and the sea (Josh. 16:3; 1 Kings 9:17). It was the
last point to which David pursued the Philistines (2 Sam. 5:25;
1 Chr. 14:16) after the battle of Baal-perazim. The Canaanites
retained possession of it till the time of Solomon, when the
king of Egypt took it and gave it to Solomon as a part of the
dowry of the Egyptian princess whom he married (1 Kings
9:15-17). It is identified with Tell el-Jezer, about 10 miles
south-west of Beth-horon. It is mentioned in the Amarna tablets.
Jehovah-given. (1.) The son of King Ahaziah. While yet an
infant, he was saved from the general massacre of the family by
his aunt Jehosheba, and was apparently the only surviving
descendant of Solomon (2 Chr. 21:4, 17). His uncle, the high
priest Jehoiada, brought him forth to public notice when he was
eight years of age, and crowned and anointed him king of Judah
with the usual ceremonies. Athaliah was taken by surprise when
she heard the shout of the people, "Long live the king;" and
when she appeared in the temple, Jehoiada commanded her to be
led forth to death (2 Kings 11:13-20). While the high priest
lived, Jehoash favoured the worship of God and observed the law;
but on his death he fell away into evil courses, and the land
was defiled with idolatry. Zechariah, the son and successor of
the high priest, was put to death. These evil deeds brought down
on the land the judgement of God, and it was oppressed by the
Syrian invaders. He is one of the three kings omitted by Matthew
(1:8) in the genealogy of Christ, the other two being Ahaziah
and Amaziah. He was buried in the city of David (2 Kings 12:21).
(See JOASH T0002078 .)
(2.) The son and successor of Jehoahaz, king of Israel (2
Kings 14:1; compare 12:1; 13:10). When he ascended the throne the
kingdom was suffering from the invasion of the Syrians. Hazael
"was cutting Israel short." He tolerated the worship of the
golden calves, yet seems to have manifested a character of
sincere devotion to the God of his fathers. He held the prophet
Elisha in honour, and wept by his bedside when he was dying,
addressing him in the words Elisha himself had used when Elijah
was carried up into heaven: "O my father, my father, the chariot
of Israel and the horsemen thereof." He was afterwards involved
in war with Amaziah, the king of Judah (2 Chr. 25:23-24), whom
he utterly defeated at Beth-shemesh, on the borders of Dan and
Philistia, and advancing on Jerusalem, broke down a portion of
the wall, and carried away the treasures of the temple and the
palace. He soon after died (B.C. 825), and was buried in Samaria
(2 Kings 14:1-17, 19, 20). He was succeeded by his son. (See
JOASH T0002078 [5.].)
house of wastes, or deserts, a town near Abel-shittim, east of
Jordan, in the desert of Moab, where the Israelites encamped not
long before crossing the Jordan (Num. 33:49; A.V.,
"Bethjesimoth"). It was within the territory of Sihon, king of
the Amorites (Josh. 12:3).
house of the desert, one of the six cities of Judah, situated in
the sunk valley of the Jordan and Dead Sea (Josh. 18:22). In
Josh. 15:61 it is said to have been "in the wilderness." It was
afterwards included in the towns of Benjamin. It is called
Arabah (Josh. 18:18).
house of Dagon. (1.) A city in the low country or plain of
Judah, near Philistia (Josh. 15:41); the modern Beit Degan,
about 5 miles from Lydda.
(2.) A city near the south-east border of Asher (Josh. 19:27).
It was a Philistine colony. It is identical with the modern
ruined village of Tell D'auk.
house of the unripe fig, a village on the Mount of Olives, on
the road from Jerusalem to Jericho (Matt. 21:1; Mark 11:1; Luke
19:29), and very close to Bethany. It was the limit of a
Sabbath-day's journey from Jerusalem, i.e., 2,000 cubits. It has
been identified with the modern Kefr-et-Tur.
(2 Kings 10:12, 14; marg., "house of shepherds binding sheep."
R.V., "the shearing-house of the shepherds;" marg., "house of
gathering"), some place between Samaria and Jezreel, where Jehu
slew "two and forty men" of the royal family of Judah. The Heb.
word Beth-eked so rendered is supposed by some to be a proper
house of nothingness; i.e., "of idols", a place in the mountains
of Benjamin, east of Bethel (Josh. 7:2; 18:12; 1 Sam. 13:5). In
Hos. 4:15; 5:8; 10:5 it stands for "Bethel" (q.v.), and it is so
called because it was no longer the "house of God," but "the
house of idols," referring to the calves there worshipped.
house of crossing, a place south of the scene of Gideon's
victory (Judg. 7:24). It was probably the chief ford of the
Jordan in that district, and may have been that by which Jacob
crossed when he returned from Mesopotamia, near the Jabbok (Gen.
32:22), and at which Jephthah slew the Ephraimites (Judg. 12:4).
Nothing, however, is certainly known of it. (See BETHABARA
nothingness; vanity. (1.) Hosea speaks of the "high places of
Aven" (10:8), by which he means Bethel. He also calls it
Beth-aven, i.e., "the house of vanity" (4:15), on account of the
golden calves Jeroboam had set up there (1 Kings 12:28).
(2.) Translated by the LXX. "On" in Ezek. 30:17. The Egyptian
Heliopolis or city of On (q.v.).
(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern
house of a vineyard, a place in the tribe of Judah (Neh. 3:14)
where the Benjamites were to set up a beacon when they heard the
trumpet against the invading army of the Babylonians (Jer. 6:1).
It is probable that this place is the modern 'Ain Karim, or
"well of the vineyards," near which there is a ridge on which
are cairns which may have served as beacons of old, one of which
is 40 feet high and 130 in diameter.
a city of Bashan, in the kingdom of Og (Deut. 1:4; Josh. 12:4;
13:12; 9:10). It was in the half-tribe of Manasseh (Josh.
13:12), and as a Levitical city was given to the Gershonites (1
Chr. 6:71). Uzzia, one of David's valiant men (1 Chr. 11:44), is
named as of this city. It is identified with Tell Ashterah, in
the Hauran, and is noticed on monuments B.C. 1700-1500. The name
Beesh-terah (Josh. 21:27) is a contraction for Beth-eshterah,
i.e., "the house of Ashtaroth."
street; broad place. (1.) The father of Hadadezer, king of Tobah
(2 Sam. 8:3, 12).
(2.) Neh. 10:11.
(3.) The same, probably, as Beth-rehob (2 Sam. 10:6, 8; Judg.
18:28), a place in the north of Israel (Num. 13:21). It is
now supposed to be represented by the castle of Hunin,
south-west of Dan, on the road from Hamath into Coele-Syria.
(4.) A town of Asher (Josh. 19:28), to the east of Zidon.
(5.) Another town of Asher (Josh. 19:30), kept possession of
by the Canaanites (Judg. 1:31).
a town on the east of Jordan, on the top of one of the green
hills of Gilead, within the limits of the half tribe of
Manasseh, and in full view of Beth-shan. It is first mentioned
in connection with the vengeance taken on its inhabitants
because they had refused to come up to Mizpeh to take part with
Israel against the tribe of Benjamin (Judg. 21:8-14). After the
battles at Gibeah, that tribe was almost extinguished, only six
hundred men remaining. An expedition went against Jabesh-Gilead,
the whole of whose inhabitants were put to the sword, except
four hundred maidens, whom they brought as prisoners and sent to
"proclaim peace" to the Benjamites who had fled to the crag
Rimmon. These captives were given to them as wives, that the
tribe might be saved from extinction (Judg. 21).
This city was afterwards taken by Nahash, king of the
Ammonites, but was delivered by Saul, the newly-elected king of
Israel. In gratitude for this deliverance, forty years after
this, the men of Jabesh-Gilead took down the bodies of Saul and
of his three sons from the walls of Beth-shan, and after burning
them, buried the bones under a tree near the city (1 Sam.
31:11-13). David thanked them for this act of piety (2 Sam.
2:4-6), and afterwards transferred the remains to the royal
sepulchre (21:14). It is identified with the ruins of ed-Deir,
about 6 miles south of Pella, on the north of the Wady Yabis.
upright. "The Book of Jasher," rendered in the LXX. "the Book of
the Upright One," by the Vulgate "the Book of Just Ones," was
probably a kind of national sacred song-book, a collection of
songs in praise of the heroes of Israel, a "book of golden
deeds," a national anthology. We have only two specimens from
the book, (1) the words of Joshua which he spake to the Lord at
the crisis of the battle of Beth-horon (Josh. 10:12, 13); and
(2) "the Song of the Bow," that beautiful and touching mournful
elegy which David composed on the occasion of the death of Saul
and Jonathan (2 Sam. 1:18-27).
meadow of the house of Maachah, a city in the north of
Israel, in the neighbourhood of Dan and Ijon, in the tribe of
Naphtali. It was a place of considerable strength and
importance. It is called a "mother in Israel", i.e., a
metropolis (2 Sam. 20:19). It was besieged by Joab (2 Sam.
20:14), by Benhadad (1 Kings 15:20), and by Tiglath-pileser (2
Kings 15:29) about B.C. 734. It is elsewhere called Abel-maim,
meadow of the waters, (2 Chr. 16:4). Its site is occupied by the
modern Abil or Abil-el-kamh, on a rising ground to the east of
the brook Derdarah, which flows through the plain of Huleh into
the Jordan, about 6 miles to the west-north-west of Dan.
ruins. (1.) One of the royal cities of the Canaanites (Josh.
10:1; Gen. 12:8; 13:3). It was the scene of Joshua's defeat, and
afterwards of his victory. It was the second Canaanite city
taken by Israel (Josh. 7:2-5; 8:1-29). It lay rebuilt and
inhibited by the Benjamites (Ezra 2:28; Neh. 7:32; 11:31). It
lay to the east of Bethel, "beside Beth-aven." The spot which is
most probably the site of this ancient city is Haiyan, 2 miles
east from Bethel. It lay up the Wady Suweinit, a steep, rugged
valley, extending from the Jordan valley to Bethel.
(2.) A city in the Ammonite territory (Jer. 49:3). Some have
thought that the proper reading of the word is Ar (Isa. 15:1).
house of security or rest, a city which belonged to Manasseh (1
Chr. 7:29), on the west of Jordan. The bodies of Saul and his
sons were fastened to its walls. In Solomon's time it gave its
name to a district (1 Kings 4:12). The name is found in an
abridged form, Bethshan, in 1 Sam. 31:10, 12 and 2 Sam. 21:12.
It is on the road from Jerusalem to Damascus, about 5 miles from
the Jordan, and 14 from the south end of the Lake of Gennesaret.
After the Captivity it was called Scythopolis, i.e., "the city
of the Scythians," who about B.C. 640 came down from the steppes
of Southern Russia and settled in different places in Syria. It
is now called Beisan.
pitching of tents; fastening down, a town of Judah, about 12
miles south of Jerusalem, and visible from the city. From this
place Joab procured a "wise woman," who pretended to be in great
affliction, and skilfully made her case known to David. Her
address to the king was in the form of an apologue, similar to
that of Nathan (2 Sam. 12:1-6). The object of Joab was, by the
intervention of this woman, to induce David to bring back
Absalom to Jerusalem (2 Sam. 14:2, 4, 9).
This was also the birthplace of the prophet Amos (1:1).
It is now the village of Teku'a, on the top of a hill among
ruins, 5 miles south of Bethlehem, and close to Beth-haccerem
house of God. (1.) A place in Central Israel, about 10 miles
north of Jerusalem, at the head of the pass of Michmash and Ai.
It was originally the royal Canaanite city of Luz (Gen. 28:19).
The name Bethel was at first apparently given to the sanctuary
in the neighbourhood of Luz, and was not given to the city
itself till after its conquest by the tribe of Ephraim. When
Abram entered Canaan he formed his second encampment between
Bethel and Hai (Gen. 12:8); and on his return from Egypt he came
back to it, and again "called upon the name of the Lord" (13:4).
Here Jacob, on his way from Beersheba to Haran, had a vision of
the angels of God ascending and descending on the ladder whose
top reached unto heaven (28:10, 19); and on his return he again
visited this place, "where God talked with him" (35:1-15), and
there he "built an altar, and called the place El-beth-el"
(q.v.). To this second occasion of God's speaking with Jacob at
Bethel, Hosea (12:4,5) makes reference.
In troublous times the people went to Bethel to ask counsel of
God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was
kept for a long time under the care of Phinehas, the grandson of
Aaron (20:26-28). Here also Samuel held in rotation his court of
justice (1 Sam. 7:16). It was included in Israel after the
kingdom was divided, and it became one of the seats of the
worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the
prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt
Beth-aven, i.e., "house of idols." Bethel remained an abode of
priests even after the kingdom of Israel was desolated by the
king of Assyria (2 Kings 17:28, 29). At length all traces of the
idolatries were extirpated by Josiah, king of Judah (2 Kings
23:15-18); and the place was still in existence after the
Captivity (Ezra 2:28; Neh. 7:32). It has been identified with
the ruins of Beitin, a small village amid extensive ruins some 9
miles south of Shiloh.
(2.) Mount Bethel was a hilly district near Bethel (Josh.
16:1; 1 Sam. 13:2).
(3.) A town in the south of Judah (Josh. 8:17; 12:16).
house of bread. (1.) A city in the "hill country" of Judah. It
was originally called Ephrath (Gen. 35:16, 19; 48:7; Ruth 4:11).
It was also called Beth-lehem Ephratah (Micah 5:2),
Beth-lehem-judah (1 Sam. 17:12), and "the city of David" (Luke
2:4). It is first noticed in Scripture as the place where Rachel
died and was buried "by the wayside," directly to the north of
the city (Gen. 48:7). The valley to the east was the scene of
the story of Ruth the Moabitess. There are the fields in which
she gleaned, and the path by which she and Naomi returned to the
town. Here was David's birthplace, and here also, in after
years, he was anointed as king by Samuel (1 Sam. 16:4-13); and
it was from the well of Bethlehem that three of his heroes
brought water for him at the risk of their lives when he was in
the cave of Adullam (2 Sam. 23:13-17). But it was distinguished
above every other city as the birthplace of "Him whose goings
forth have been of old" (Matt. 2:6; compare Micah 5:2). Afterwards
Herod, "when he saw that he was mocked of the wise men," sent
and slew "all the children that were in Bethlehem, and in all
the coasts thereof, from two years old and under" (Matt. 2:16,
18; Jer. 31:15).
Bethlehem bears the modern name of Beit-Lahm, i.e., "house of
flesh." It is about 5 miles south of Jerusalem, standing at an
elevation of about 2,550 feet above the sea, thus 100 feet
higher than Jerusalem.
There is a church still existing, built by Constantine the
Great (A.D. 330), called the "Church of the Nativity," over a
grotto or cave called the "holy crypt," and said to be the
"stable" in which Jesus was born. This is perhaps the oldest
existing Christian church in the world. Close to it is another
grotto, where Jerome the Latin father is said to have spent
thirty years of his life in translating the Scriptures into
Latin. (See VERSION T0003768.)
(2.) A city of Zebulun, mentioned only in Josh. 19:15. Now
Beit-Lahm, a ruined village about 6 miles west-north-west of
house of mercy, a reservoir (Gr. kolumbethra, "a swimming bath")
with five porches, close to the sheep-gate or market (Neh. 3:1;
John 5:2). Eusebius the historian (A.D. 330) calls it "the
sheep-pool." It is also called "Bethsaida" and "Beth-zatha"
(John 5:2, R.V. marg.). Under these "porches" or colonnades were
usually a large number of infirm people waiting for the
"troubling of the water." It is usually identified with the
modern so-called Fountain of the Virgin, in the valley of the
Kidron, and not far from the Pool of Siloam (q.v.); and also
with the Birket Israel, a pool near the mouth of the valley
which runs into the Kidron south of "St. Stephen's Gate." Others
again identify it with the twin pools called the "Souterrains,"
under the convent of the Sisters of Zion, situated in what must
have been the rock-hewn ditch between Bezetha and the fortress
of Antonia. But quite recently Schick has discovered a large
tank, as sketched here, situated about 100 feet north-west of
St. Anne's Church, which is, as he contends, very probably the
Pool of Bethesda. No certainty as to its identification,
however, has as yet been arrived at. (See FOUNTAIN T0001378;
stone of help, the memorial stone set up by Samuel to
commemorate the divine assistance to Israel in their great
battle against the Philistines, whom they totally routed (1 Sam.
7:7-12) at Aphek, in the neighbourhood of Mizpeh, in Benjamin,
near the western entrance of the pass of Beth-horon. On this
very battle-field, twenty years before, the Philistines routed
the Israelites, "and slew of the army in the field about four
thousand men" (4:1,2; here, and at 5:1, called "Eben-ezer" by
anticipation). In this extremity the Israelites fetched the ark
out of Shiloh and carried it into their camp. The Philistines a
second time immediately attacked them, and smote them with a
very great slaughter, "for there fell of Israel thirty thousand
footmen. And the ark of God was taken" (1 Sam. 4:10). And now in
the same place the Philistines are vanquished, and the memorial
stone is erected by Samuel (q.v.). The spot where the stone was
erected was somewhere "between Mizpeh and Shen." Some have
identified it with the modern Beit Iksa, a conspicuous and
prominent position, apparently answering all the necessary
conditions; others with Dier Aban, 3 miles east of 'Ain Shems.
servant of Jehovah. When Elah was murdered by Zimri at Tirzah (1
Kings 16:15-27), Omri, his captain, was made king (B.C. 931).
For four years there was continued opposition to his reign,
Tibni, another claimant to the throne, leading the opposing
party; but at the close of that period all his rivals were
defeated, and he became king of Israel, "Tibni died and Omri
reigned" (B.C. 927). By his vigour and power he gained great
eminence and consolidated the kingdom. He fixed his dynasty on
the throne so firmly that it continued during four succeeding
reigns. Tirza was for six years the seat of his government. He
then removed the capital to Samaria (q.v.), where he died, and
was succeeded by his son Ahab. "He wrought evil in the eyes of
the Lord, and did worse than all that were before him."
Beth-omri, "the house" or "city of Omri," is the name usually
found on Assyrian inscriptions for Samaria. In the stele of
Mesha (the "Moabite stone"), which was erected in Moab about
twenty or thirty years after Omri's death, it is recorded that
Omri oppressed Moab till Mesha delivered the land: "Omri, king
of Israel, oppressed Moab many days, for Chemosh was angry with
his land. His son succeeded him, and he also said, I will
oppress Moab" (compare 2 Kings 1:1; 3:4, 5). The "Moabite stone"
also records that "Omri took the land of Medeba, and occupied it
in his day and in the days of his son forty years."
the seed of the father, or, according to others, the desirable
land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg.
3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the "country
of Moab" (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead
Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense
it included the whole region that had been occupied by the
Amorites. It bears the modern name of Kerak.
In the Plains of Moab, opposite Jericho (Num. 22:1; 26:63;
Josh. 13:32), the children of Israel had their last encampment
before they entered the land of Canaan. It was at that time in
the possession of the Amorites (Num. 21:22). "Moses went up from
the plains of Moab unto the mountain of Nebo, to the top of
Pisgah," and "died there in the land of Moab, according to the
word of the Lord" (Deut. 34:5, 6). "Surely if we had nothing
else to interest us in the land of Moab, the fact that it was
from the top of Pisgah, its noblest height, this mightiest of
the prophets looked out with eye undimmed upon the Promised
Land; that it was here on Nebo, its loftiest mountain, that he
died his solitary death; that it was here, in the valley over
against Beth-peor, he found his mysterious sepulchre, we have
enough to enshrine the memory in our hearts."
(Heb. Aram), the name in the Old Testament given to the whole
country which lay to the NE of Phoenicia, extending to
beyond the Euphrates and the Tigris. Mesopotamia is called (Gen.
24:10; Deut. 23:4) Aram-naharain (=Syria of the two rivers),
also Padan-aram (Gen. 25:20). Other portions of Syria were also
known by separate names, as Aram-maahah (1 Chr. 19:6),
Aram-beth-rehob (2 Sam. 10:6), Aram-zobah (2 Sam. 10:6, 8). All
these separate little kingdoms afterwards became subject to
Damascus. In the time of the Romans, Syria included also a part
of Israel and Asia Minor.
"From the historic annals now accessible to us, the history of
Syria may be divided into three periods: The first, the period
when the power of the Pharaohs was dominant over the fertile
fields or plains of Syria and the merchant cities of Tyre and
Sidon, and when such mighty conquerors as Thothmes III. and
Rameses II. could claim dominion and levy tribute from the
nations from the banks of the Euphrates to the borders of the
Libyan desert. Second, this was followed by a short period of
independence, when the Jewish nation in the south was growing in
power, until it reached its early zenith in the golden days of
Solomon; and when Tyre and Sidon were rich cities, sending their
traders far and wide, over land and sea, as missionaries of
civilization, while in the north the confederate tribes of the
Hittites held back the armies of the kings of Assyria. The
third, and to us most interesting, period is that during which
the kings of Assyria were dominant over the plains of Syria;
when Tyre, Sidon, Ashdod, and Jerusalem bowed beneath the
conquering armies of Shalmaneser, Sargon, and Sennacherib; and
when at last Memphis and Thebes yielded to the power of the
rulers of Nineveh and Babylon, and the kings of Assyria
completed with terrible fulness the bruising of the reed of
Egypt so clearly foretold by the Hebrew prophets.", Boscawen.
Jehovah is he. (1.) The son of Obed, and father of Azariah (1
(2.) One of the Benjamite slingers that joined David at Ziklag
(1 Chr. 12:3).
(3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2
Chr. 19:2; 20:34), who pronounced the sentence of God against
Baasha, the king of Israel.
(4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and
grandson of Nimshi. The story of his exaltation to the throne is
deeply interesting. During the progress of a war against the
Syrians, who were becoming more and more troublesome to Israel,
in a battle at Ramoth-gilead Jehoram, the king of Israel, had
been wounded; and leaving his army there, had returned to
Jezreel, whither his ally, Ahaziah, king of Judah, had also gone
on a visit of sympathy with him (2 Kings 8:28, 29). The
commanders, being left in charge of the conduct of the war, met
in council; and while engaged in their deliberations, a
messenger from Elisha appeared in the camp, and taking Jehu from
the council, led him into a secret chamber, and there anointed
him king over Israel, and immediately retired and disappeared (2
Kings 9:5, 6). On being interrogated by his companions as to the
object of this mysterious visitor, he informed them of what had
been done, when immediately, with the utmost enthusiasm, they
blew their trumpets and proclaimed him king (2 Kings 9:11-14).
He then with a chosen band set forth with all speed to Jezreel,
where, with his own hand, he slew Jehoram, shooting him through
the heart with an arrow (9:24). The king of Judah, when trying
to escape, was fatally wounded by one of Jehu's soldiers at
Beth-gan. On entering the city, Jehu commanded the eunchs of the
royal palace to cast down Jezebel into the street, where her
mangled body was trodden under foot by the horses. Jehu was now
master of Jezreel, whence he communicated with the persons in
authority in Samaria the capital, commanding them to appear
before him on the morrow with the heads of all the royal princes
of Samaria. Accordingly on the morrow seventy heads were piled
up in two heaps at his gate. At "the shearing-house" (2 Kings
10:12-14) other forty-two connected with the house of Ahab were
put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he
met Jehonadab (q.v.), whom he took into his chariot, and they
entered the capital together. By a cunning stratagem he cut off
all the worshippers of Baal found in Samaria (2 Kings 10:19-25),
and destroyed the temple of the idol (2 Kings 10:27).
Notwithstanding all this apparent zeal for the worship of
Jehovah, Jehu yet tolerated the worship of the golden calves at
Dan and Bethel. For this the divine displeasure rested upon him,
and his kingdom suffered disaster in war with the Syrians (2
Kings 10:29-33). He died after a reign of twenty-eight years
(B.C. 884-856), and was buried in Samaria (10:34-36). "He was
one of those decisive, terrible, and ambitious, yet prudent,
calculating, and passionless men whom God from time to time
raises up to change the fate of empires and execute his
judgments on the earth." He was the first Jewish king who came
in contact with the Assyrian power in the time of Shalmaneser
a watch-mountain or a watch-tower. In the heart of the mountains
of Israel, a few miles north-west of Shechem, stands the "hill
of Shomeron," a solitary mountain, a great "mamelon." It is an
oblong hill, with steep but not inaccessible sides, and a long
flat top. Omri, the king of Israel, purchased this hill from
Shemer its owner for two talents of silver, and built on its
broad summit the city to which he gave the name of "Shomeron",
i.e., Samaria, as the new capital of his kingdom instead of
Tirzah (1 Kings 16:24). As such it possessed many advantages.
Here Omri resided during the last six years of his reign. As the
result of an unsuccessful war with Syria, he appears to have
been obliged to grant to the Syrians the right to "make streets
in Samaria", i.e., probably permission to the Syrian merchants
to carry on their trade in the Israelite capital. This would
imply the existence of a considerable Syrian population. "It was
the only great city of Israel created by the sovereign. All
the others had been already consecrated by patriarchal tradition
or previous possession. But Samaria was the choice of Omri
alone. He, indeed, gave to the city which he had built the name
of its former owner, but its especial connection with himself as
its founder is proved by the designation which it seems Samaria
bears in Assyrian inscriptions, Beth-khumri ('the house or
palace of Omri').", Stanley.
Samaria was frequently besieged. In the days of Ahab, Benhadad
II. came up against it with thirty-two vassal kings, but was
defeated with a great slaughter (1 Kings 20:1-21). A second
time, next year, he assailed it; but was again utterly routed,
and was compelled to surrender to Ahab (20:28-34), whose army,
as compared with that of Benhadad, was no more than "two little
flocks of kids."
In the days of Jehoram this Benhadad again laid siege to
Samaria, during which the city was reduced to the direst
extremities. But just when success seemed to be within their
reach, they suddenly broke up the seige, alarmed by a mysterious
noise of chariots and horses and a great army, and fled, leaving
their camp with all its contents behind them. The famishing
inhabitants of the city were soon relieved with the abundance of
the spoil of the Syrian camp; and it came to pass, according to
the word of Elisha, that "a measure of fine flour was sold for a
shekel, and two measures of barely for a shekel, in the gates of
Samaria" (2 Kings 7:1-20).
Shalmaneser invaded Israel in the days of Hoshea, and reduced
it to vassalage. He laid siege to Samaria (B.C. 723), which held
out for three years, and was at length captured by Sargon, who
completed the conquest Shalmaneser had begun (2 Kings 18:9-12;
17:3), and removed vast numbers of the tribes into captivity.
(See SARGON T0003227.)
This city, after passing through various vicissitudes, was
given by the emperor Augustus to Herod the Great, who rebuilt
it, and called it Sebaste (Gr. form of Augustus) in honour of
the emperor. In the New Testament the only mention of it is in
Acts 8:5-14, where it is recorded that Philip went down to the
city of Samaria and preached there.
It is now represented by the hamlet of Sebustieh, containing
about three hundred inhabitants. The ruins of the ancient town
are all scattered over the hill, down the sides of which they
have rolled. The shafts of about one hundred of what must have
been grand Corinthian columns are still standing, and attract
much attention, although nothing definite is known regarding
them. (Compare Micah 1:6.)
In the time of Christ, Western Israel was divided into
three provinces, Judea, Samaria, and Galilee. Samaria occupied
the centre of Israel (John 4:4). It is called in the Talmud
the "land of the Cuthim," and is not regarded as a part of the
Holy Land at all.
It may be noticed that the distance between Samaria and
Jerusalem, the respective capitals of the two kingdoms, is only
35 miles in a direct line.
hill-city, "one of the royal cities, greater than Ai, and all
the men thereof were mighty" (Josh. 10:2). Its inhabitants were
Hivites (11:19). It lay within the territory of Benjamin, and
became a priest-city (18:25; 21:17). Here the tabernacle was set
up after the destruction of Nob, and here it remained many years
till the temple was built by Solomon. It is represented by the
modern el-Jib, to the south-west of Ai, and about 5 1/2 miles
north-north-west of Jerusalem.
A deputation of the Gibeonites, with their allies from three
other cities (Josh. 9;17), visited the camp at Gilgal, and by
false representations induced Joshua to enter into a league with
them, although the Israelites had been specially warned against
any league with the inhabitants of Canaan (Ex. 23:32; 34:12;
Num. 33:55; Deut. 7:2). The deception practised on Joshua was
detected three days later; but the oath rashly sworn "by Jehovah
God of Israel" was kept, and the lives of the Gibeonites were
spared. They were, however, made "bondmen" to the sanctuary
The most remarkable incident connected with this city was the
victory Joshua gained over the kings of Israel (Josh.
10:16-27). The battle here fought has been regarded as "one of
the most important in the history of the world." The kings of
southern Canaan entered into a confederacy against Gibeon
(because it had entered into a league with Joshua) under the
leadership of Adoni-zedec, king of Jerusalem, and marched upon
Gibeon with the view of taking possession of it. The Gibeonites
entreated Joshua to come to their aid with the utmost speed. His
army came suddenly upon that of the Amorite kings as it lay
encamped before the city. It was completely routed, and only
broken remnants of their great host found refuge in the fenced
cities. The five confederate kings who led the army were taken
prisoners, and put to death at Makkedah (q.v.). This eventful
battle of Beth-horon sealed the fate of all the cities of
Southern Israel. Among the Amarna tablets is a letter from
Adoni-zedec (q.v.) to the king of Egypt, written probably at
Makkedah after the defeat, showing that the kings contemplated
flight into Egypt.
This place is again brought into notice as the scene of a
battle between the army of Ish-bosheth under Abner and that of
David led by Joab. At the suggestion of Abner, to spare the
effusion of blood twelve men on either side were chosen to
decide the battle. The issue was unexpected; for each of the men
slew his fellow, and thus they all perished. The two armies then
engaged in battle, in which Abner and his host were routed and
put to flight (2 Sam. 2:12-17). This battle led to a virtual
truce between Judah and Israel, Judah, under David, increasing
in power; and Israel, under Ish-bosheth, continually losing
Soon after the death of Absalom and David's restoration to his
throne his kingdom was visited by a grievous famine, which was
found to be a punishment for Saul's violation (2 Sam. 21:2, 5)
of the covenant with the Gibeonites (Josh. 9:3-27). The
Gibeonites demanded blood for the wrong that had been done to
them, and accordingly David gave up to them the two sons of
Rizpah (q.v.) and the five sons of Michal, and these the
Gibeonites took and hanged or crucified "in the hill before the
Lord" (2 Sam. 21:9); and there the bodies hung for six months
(21:10), and all the while Rizpah watched over the blackening
corpses and "suffered neither the birds of the air to rest on
them by day, nor the beasts of the field by night." David
afterwards removed the bones of Saul and Jonathan at
Jabeshgilead (21:12, 13).
Here, "at the great stone," Amasa was put to death by Joab (2
Sam. 20:5-10). To the altar of burnt-offering which was at
Gibeon, Joab (1 Kings 2:28-34), who had taken the side of
Adonijah, fled for sanctuary in the beginning of Solomon's
reign, and was there also slain by the hand of Benaiah.
Soon after he came to the throne, Solomon paid a visit of
state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chr.
1:3). On this occasion the Lord appeared to him in a memorable
dream, recorded in 1 Kings 3:5-15; 2 Chr. 1:7-12. When the
temple was built "all the men of Israel assembled themselves" to
king Solomon, and brought up from Gibeon the tabernacle and "all
the holy vessels that were in the tabernacle" to Jerusalem,
where they remained till they were carried away by
Nebuchadnezzar (2 Kings 24:13).
drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
down into Egypt. This immigration took place probably about 350
years before the birth of Moses. Some centuries before Joseph,
Egypt had been conquered by a pastoral Semitic race from Asia,
the Hyksos, who brought into cruel subjection the native
Egyptians, who were an African race. Jacob and his retinue were
accustomed to a shepherd's life, and on their arrival in Egypt
were received with favour by the king, who assigned them the
"best of the land", the land of Goshen, to dwell in. The Hyksos
or "shepherd" king who thus showed favour to Joseph and his
family was in all probability the Pharaoh Apopi (or Apopis).
Thus favoured, the Israelites began to "multiply exceedingly"
(Gen. 47:27), and extended to the west and south. At length the
supremacy of the Hyksos came to an end. The descendants of Jacob
were allowed to retain their possession of Goshen undisturbed,
but after the death of Joseph their position was not so
favourable. The Egyptians began to despise them, and the period
of their "affliction" (Gen. 15:13) commenced. They were sorely
oppressed. They continued, however, to increase in numbers, and
"the land was filled with them" (Ex. 1:7). The native Egyptians
regarded them with suspicion, so that they felt all the hardship
of a struggle for existence.
In process of time "a king [probably Seti I.] arose who knew
not Joseph" (Ex. 1:8). (See PHARAOH T0002923.) The
circumstances of the country were such that this king thought it
necessary to weaken his Israelite subjects by oppressing them,
and by degrees reducing their number. They were accordingly made
public slaves, and were employed in connection with his numerous
buildings, especially in the erection of store-cities, temples,
and palaces. The children of Israel were made to serve with
rigour. Their lives were made bitter with hard bondage, and "all
their service, wherein they made them serve, was with rigour"
(Ex. 1:13, 14). But this cruel oppression had not the result
expected of reducing their number. On the contrary, "the more
the Egyptians afflicted them, the more they multiplied and grew"
The king next tried, through a compact secretly made with the
guild of midwives, to bring about the destruction of all the
Hebrew male children that might be born. But the king's wish was
not rigorously enforced; the male children were spared by the
midwives, so that "the people multiplied" more than ever. Thus
baffled, the king issued a public proclamation calling on the
people to put to death all the Hebrew male children by casting
them into the river (Ex. 1:22). But neither by this edict was
the king's purpose effected.
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the family of
the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
children, Miriam, a girl of perhaps fifteen years of age, and
Aaron, a boy of three years, resided in or near Memphis, the
capital city of that time. In this quiet home a male child was
born (B.C. 1571). His mother concealed him in the house for
three months from the knowledge of the civic authorities. But
when the task of concealment became difficult, Jochebed
contrived to bring her child under the notice of the daughter of
the king by constructing for him an ark of bulrushes, which she
laid among the flags which grew on the edge of the river at the
spot where the princess was wont to come down and bathe. Her
plan was successful. The king's daughter "saw the child; and
behold the child wept." The princess (see PHARAOH'S DAUGHTER
T0002924 ) sent Miriam, who was standing by, to fetch a
nurse. She went and brought the mother of the child, to whom the
princess said, "Take this child away, and nurse it for me, and I
will give thee thy wages." Thus Jochebed's child, whom the
princess called "Moses", i.e., "Saved from the water" (Ex.
2:10), was ultimately restored to her.
As soon as the natural time for weaning the child had come, he
was transferred from the humble abode of his father to the royal
palace, where he was brought up as the adopted son of the
princess, his mother probably accompanying him and caring still
for him. He grew up amid all the grandeur and excitement of the
Egyptian court, maintaining, however, probably a constant
fellowship with his mother, which was of the highest importance
as to his religious belief and his interest in his "brethren."
His education would doubtless be carefully attended to, and he
would enjoy all the advantages of training both as to his body
and his mind. He at length became "learned in all the wisdom of
the Egyptians" (Acts 7:22). Egypt had then two chief seats of
learning, or universities, at one of which, probably that of
Heliopolis, his education was completed. Moses, being now about
twenty years of age, spent over twenty more before he came into
prominence in Bible history. These twenty years were probably
spent in military service. There is a tradition recorded by
Josephus that he took a lead in the war which was then waged
between Egypt and Ethiopia, in which he gained renown as a
skilful general, and became "mighty in deeds" (Acts 7:22).
After the termination of the war in Ethiopia, Moses returned
to the Egyptian court, where he might reasonably have expected
to be loaded with honours and enriched with wealth. But "beneath
the smooth current of his life hitherto, a life of alternate
luxury at the court and comparative hardness in the camp and in
the discharge of his military duties, there had lurked from
childhood to youth, and from youth to manhood, a secret
discontent, perhaps a secret ambition. Moses, amid all his
Egyptian surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew." He now resolved to make himself
acquainted with the condition of his countrymen, and "went out
unto his brethren, and looked upon their burdens" (Ex. 2:11).
This tour of inspection revealed to him the cruel oppression and
bondage under which they everywhere groaned, and could not fail
to press on him the serious consideration of his duty regarding
them. The time had arrived for his making common cause with
them, that he might thereby help to break their yoke of bondage.
He made his choice accordingly (Heb. 11:25-27), assured that God
would bless his resolution for the welfare of his people. He now
left the palace of the king and took up his abode, probably in
his father's house, as one of the Hebrew people who had for
forty years been suffering cruel wrong at the hands of the
He could not remain indifferent to the state of things around
him, and going out one day among the people, his indignation was
roused against an Egyptian who was maltreating a Hebrew. He
rashly lifted up his hand and slew the Egyptian, and hid his
body in the sand. Next day he went out again and found two
Hebrews striving together. He speedily found that the deed of
the previous day was known. It reached the ears of Pharaoh (the
"great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
2:15). Moved by fear, Moses fled from Egypt, and betook himself
to the land of Midian, the southern part of the peninsula of
Sinai, probably by much the same route as that by which, forty
years afterwards, he led the Israelites to Sinai. He was
providentially led to find a new home with the family of Reuel,
where he remained for forty years (Acts 7:30), under training
unconsciously for his great life's work.
Suddenly the angel of the Lord appeared to him in the burning
bush (Ex. 3), and commissioned him to go down to Egypt and
"bring forth the children of Israel" out of bondage. He was at
first unwilling to go, but at length he was obedient to the
heavenly vision, and left the land of Midian (4:18-26). On the
way he was met by Aaron (q.v.) and the elders of Israel (27-31).
He and Aaron had a hard task before them; but the Lord was with
them (ch. 7-12), and the ransomed host went forth in triumph.
(See EXODUS T0001283.) After an eventful journey to and fro in
the wilderness, we see them at length encamped in the plains of
Moab, ready to cross over the Jordan into the Promised Land.
There Moses addressed the assembled elders (Deut. 1:1-4;
5:1-26:19; 27:11-30:20), and gives the people his last counsels,
and then rehearses the great song (Deut. 32), clothing in
fitting words the deep emotions of his heart at such a time, and
in review of such a marvellous history as that in which he had
acted so conspicious a part. Then, after blessing the tribes
(33), he ascends to "the mountain of Nebo (q.v.), to the top of
Pisgah, that is over against Jericho" (34:1), and from thence he
surveys the land. "Jehovah shewed him all the land of Gilead,
unto Dan, and all Naphtali, and the land of Ephraim, and
Manasseh, and all the land of Judah, unto the utmost sea, and
the south, and the plain of the valley of Jericho, the city of
palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
inheritance of the tribes of whom he had been so long the
leader; and there he died, being one hundred and twenty years
old, according to the word of the Lord, and was buried by the
Lord "in a valley in the land of Moab, over against Beth-peor"
(34:6). The people mourned for him during thirty days.
Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
was distinguished for his meekness and patience and firmness,
and "he endured as seeing him who is invisible." "There arose
not a prophet since in Israel like unto Moses, whom the Lord
knew face to face, in all the signs and the wonders, which the
Lord sent him to do in the land of Egypt to Pharaoh, and to all
his servants, and to all his land, and in all that mighty hand,
and in all the great terror which Moses shewed in the sight of
all Israel" (Deut. 34:10-12).
The name of Moses occurs frequently in the Psalms and Prophets
as the chief of the prophets.
In the New Testament he is referred to as the representative
of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
Heb. 3:5, 6). Moses is the only character in the Old Testament
to whom Christ likens himself (John 5:46; compare Deut. 18:15, 18,
19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
forth in various particulars.
In Jude 1:9 mention is made of a contention between Michael
and the devil about the body of Moses. This dispute is supposed
to have had reference to the concealment of the body of Moses so
as to prevent idolatry.