(Ezek. 4:2; 21:22), a military engine, consisting of a long beam
of wood hung upon a frame, for making breaches in walls. The end
of it which was brought against the wall was shaped like a ram's
(1.) Heb. hishalon i.e., "invention" (as in Eccl. 7:29)
contrivances indicating ingenuity. In 2 Chr. 26:15 it refers to
inventions for the purpose of propelling missiles from the walls
of a town, such as stones (the Roman balista) and arrows (the
(2.) Heb. mechi kobollo, i.e., the beating of that which is in
front a battering-ram (Ezek. 26:9), the use of which was common
among the Egyptians and the Assyrians. Such an engine is
mentioned in the reign of David (2 Sam. 20:15).
(Heb. 'asham, "debt"), the law concerning, given in Lev.
5:14-6:7; also in Num. 5:5-8. The idea of sin as a "debt"
pervades this legislation. The "asham", which was always a ram,
was offered in cases where sins were more private. (See OFFERING
Jehovah will see; i.e., will provide, the name given by Abraham
to the scene of his offering up the ram which was caught in the
thicket on Mount Moriah. The expression used in Gen. 22:14, "in
the mount of the Lord it shall be seen," has been regarded as
equivalent to the saying, "Man's extremity is God's
exalted. (1.) The son of Hezron, and one of the ancestors of the
royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt.
1:3, 4 and Luke 3:33, have "Aram."
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to
which Elihu belonged. The same as Aram of Gen. 22:21.
champion of God, used as a proper name to designate the angel
who was sent to Daniel (8:16) to explain the vision of the ram
and the he-goat, and to communicate the prediction of the
seventy weeks (Dan. 9:21-27).
He announced also the birth of John the Baptist (Luke 1:11),
and of the Messiah (26). He describes himself in the words, "I
am Gabriel, who stand in the presence of God" (1:19).
the son of Shem (Gen. 10:22); according to Gen. 22:21, a
grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is
the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a
country denotes that elevated region extending from the
northeast of Israel to the Euphrates. It corresponded
generally with the Syria and Mesopotamia of the Greeks and
Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word "Syrian"
is properly "Aramean" (R.V., marg.). Damascus became at length
the capital of the several smaller kingdoms comprehended under
the designation "Aram" or "Syria."
consisted of wine (Num. 15:5; Hos. 9:4) poured around the altar
(Ex. 30:9). Joined with meat-offerings (Num. 6:15, 17; 2 Kings
16:13; Joel 1:9, 13; 2:14), presented daily (Ex. 29:40), on the
Sabbath (Num. 28:9), and on feast-days (28:14). One-fourth of an
hin of wine was required for one lamb, one-third for a ram, and
one-half for a bullock (Num. 15:5; 28:7, 14). "Drink offerings
of blood" (Ps. 16:4) is used in allusion to the heathen practice
of mingling the blood of animals sacrificed with wine or water,
and pouring out the mixture in the worship of the gods, and the
idea conveyed is that the psalmist would not partake of the
abominations of the heathen.
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.
(Matt. 2:18), the Greek form of Ramah. (1.) A city first
mentioned in Josh. 18:25, near Gibeah of Benjamin. It was
fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chr.
16:1-6). Asa, king of Judah, employed Benhadad the Syrian king
to drive Baasha from this city (1 Kings 15:18, 20). Isaiah
(10:29) refers to it, and also Jeremiah, who was once a prisoner
there among the other captives of Jerusalem when it was taken by
Nebuchadnezzar (Jer. 39:8-12; 40:1). Rachel, whose tomb lies
close to Bethlehem, is represented as weeping in Ramah (Jer.
31:15) for her slaughtered children. This prophecy is
illustrated and fulfilled in the re-awakening of Rachel's grief
at the slaughter of the infants in Bethlehem (Matt. 2:18). It is
identified with the modern village of er-Ram, between Gibeon and
Beeroth, about 5 miles due north of Jerusalem. (See SAMUEL
(2.) A town identified with Rameh, on the border of Asher,
about 13 miles south-east of Tyre, "on a solitary hill in the
midst of a basin of green fields" (Josh. 19:29).
(3.) One of the "fenced cities" of Naphtali (Josh. 19:36), on
a mountain slope, about seven and a half miles west-south-west
of Safed, and 15 miles west of the north end of the Sea of
Galilee, the present large and well-built village of Rameh.
(4.) The same as Ramathaim-zophim (q.v.), a town of Mount
Ephraim (1 Sam. 1:1, 19).
(5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chr.
(Heb. form Nazirite), the name of such Israelites as took on
them the vow prescribed in Num. 6:2-21. The word denotes
generally one who is separated from others and consecrated to
God. Although there is no mention of any Nazarite before Samson,
yet it is evident that they existed before the time of Moses.
The vow of a Nazarite involved these three things, (1)
abstinence from wine and strong drink, (2) refraining from
cutting the hair off the head during the whole period of the
continuance of the vow, and (3) the avoidance of contact with
When the period of the continuance of the vow came to an end,
the Nazarite had to present himself at the door of the sanctuary
with (1) a he lamb of the first year for a burnt-offering, (2) a
ewe lamb of the first year for a sin-offering, and (3) a ram for
a peace-offering. After these sacrifices were offered by the
priest, the Nazarite cut off his hair at the door and threw it
into the fire under the peace-offering.
For some reason, probably in the midst of his work at Corinth,
Paul took on himself the Nazarite vow. This could only be
terminated by his going up to Jerusalem to offer up the hair
which till then was to be left uncut. But it seems to have been
allowable for persons at a distance to cut the hair, which was
to be brought up to Jerusalem, where the ceremony was completed.
This Paul did at Cenchrea just before setting out on his voyage
into Syria (Acts 18:18).
On another occasion (Acts 21:23-26), at the feast of
Pentecost, Paul took on himself again the Nazarite vow. "The
ceremonies involved took a longer time than Paul had at his
disposal, but the law permitted a man to share the vow if he
could find companions who had gone through the prescribed
ceremonies, and who permitted him to join their company. This
permission was commonly granted if the new comer paid all the
fees required from the whole company (fee to the Levite for
cutting the hair and fees for sacrifices), and finished the vow
along with the others. Four Jewish Christians were performing
the vow, and would admit Paul to their company, provided he paid
their expenses. Paul consented, paid the charges, and when the
last seven days of the vow began he went with them to live in
the temple, giving the usual notice to the priests that he had
joined in regular fashion, was a sharer with the four men, and
that his vow would end with theirs. Nazarites retired to the
temple during the last period of seven days, because they could
be secure there against any accidental defilement" (Lindsay's
As to the duration of a Nazarite's vow, every one was left at
liberty to fix his own time. There is mention made in Scripture
of only three who were Nazarites for life, Samson, Samuel, and
John the Baptist (Judg. 13:4, 5; 1 Sam. 1:11; Luke 1:15). In its
ordinary form, however, the Nazarite's vow lasted only thirty,
and at most one hundred, days. (See RECHABITES T0003080.)
This institution was a symbol of a life devoted to God and
separated from all sin, a holy life.
father of a multitude, son of Terah, named (Gen. 11:27) before
his older brothers Nahor and Haran, because he was the heir of
the promises. Till the age of seventy, Abram sojourned among his
kindred in his native country of Chaldea. He then, with his
father and his family and household, quitted the city of Ur, in
which he had hitherto dwelt, and went some 300 miles north to
Haran, where he abode fifteen years. The cause of his migration
was a call from God (Acts 7:2-4). There is no mention of this
first call in the Old Testament; it is implied, however, in Gen.
12. While they tarried at Haran, Terah died at the age of 205
years. Abram now received a second and more definite call,
accompanied by a promise from God (Gen. 12:1,2); whereupon he
took his departure, taking his nephew Lot with him, "not knowing
whither he went" (Heb. 11:8). He trusted implicitly to the
guidance of Him who had called him.
Abram now, with a large household of probably a thousand
souls, entered on a migratory life, and dwelt in tents. Passing
along the valley of the Jabbok, in the land of Canaan, he formed
his first encampment at Sichem (Gen. 12:6), in the vale or
oak-grove of Moreh, between Ebal on the north and Gerizim on the
south. Here he received the great promise, "I will make of thee
a great nation," etc. (Gen. 12:2,3,7). This promise comprehended
not only temporal but also spiritual blessings. It implied that
he was the chosen ancestor of the great Deliverer whose coming
had been long ago predicted (Gen. 3:15). Soon after this, for
some reason not mentioned, he removed his tent to the mountain
district between Bethel, then called Luz, and Ai, towns about
two miles apart, where he built an altar to "Jehovah." He again
moved into the southern tract of Israel, called by the
Hebrews the Negeb; and was at length, on account of a famine,
compelled to go down into Egypt. This took place in the time of
the Hyksos, a Semitic race which now held the Egyptians in
bondage. Here occurred that case of deception on the part of
Abram which exposed him to the rebuke of Pharaoh (Gen. 12:18).
Sarai was restored to him; and Pharaoh loaded him with presents,
recommending him to withdraw from the country. He returned to
Canaan richer than when he left it, "in cattle, in silver, and
in gold" (Gen. 12:8; 13:2. Compare Ps. 105:13, 14). The whole
party then moved northward, and returned to their previous
station near Bethel. Here disputes arose between Lot's shepherds
and those of Abram about water and pasturage. Abram generously
gave Lot his choice of the pasture-ground. (Compare 1 Cor. 6:7.)
He chose the well-watered plain in which Sodom was situated, and
removed thither; and thus the uncle and nephew were separated.
Immediately after this Abram was cheered by a repetition of the
promises already made to him, and then removed to the plain or
"oak-grove" of Mamre, which is in Hebron. He finally settled
here, pitching his tent under a famous oak or terebinth tree,
called "the oak of Mamre" (Gen. 13:18). This was his third
resting-place in the land.
Some fourteen years before this, while Abram was still in
Chaldea, Israel had been invaded by Chedorlaomer, King of
Elam, who brought under tribute to him the five cities in the
plain to which Lot had removed. This tribute was felt by the
inhabitants of these cities to be a heavy burden, and after
twelve years they revolted. This brought upon them the vengeance
of Chedorlaomer, who had in league with him four other kings. He
ravaged the whole country, plundering the towns, and carrying
the inhabitants away as slaves. Among those thus treated was
Lot. Hearing of the disaster that had fallen on his nephew,
Abram immediately gathered from his own household a band of 318
armed men, and being joined by the Amoritish chiefs Mamre, Aner,
and Eshcol, he pursued after Chedorlaomer, and overtook him near
the springs of the Jordan. They attacked and routed his army,
and pursued it over the range of Anti-Libanus as far as to
Hobah, near Damascus, and then returned, bringing back all the
spoils that had been carried away. Returning by way of Salem,
i.e., Jerusalem, the king of that place, Melchizedek, came forth
to meet them with refreshments. To him Abram presented a tenth
of the spoils, in recognition of his character as a priest of
the most high God (Gen. 14:18-20).
In a recently-discovered tablet, dated in the reign of the
grandfather of Amraphel (Gen. 14:1), one of the witnesses is
called "the Amorite, the son of Abiramu," or Abram.
Having returned to his home at Mamre, the promises already
made to him by God were repeated and enlarged (Gen. 13:14). "The
word of the Lord" (an expression occurring here for the first
time) "came to him" (15:1). He now understood better the future
that lay before the nation that was to spring from him. Sarai,
now seventy-five years old, in her impatience, persuaded Abram
to take Hagar, her Egyptian maid, as a concubine, intending that
whatever child might be born should be reckoned as her own.
Ishmael was accordingly thus brought up, and was regarded as the
heir of these promises (Gen. 16). When Ishmael was thirteen
years old, God again revealed yet more explicitly and fully his
gracious purpose; and in token of the sure fulfilment of that
purpose the patriarch's name was now changed from Abram to
Abraham (Gen. 17:4,5), and the rite of circumcision was
instituted as a sign of the covenant. It was then announced that
the heir to these covenant promises would be the son of Sarai,
though she was now ninety years old; and it was directed that
his name should be Isaac. At the same time, in commemoration of
the promises, Sarai's name was changed to Sarah. On that
memorable day of God's thus revealing his design, Abraham and
his son Ishmael and all the males of his house were circumcised
(Gen. 17). Three months after this, as Abraham sat in his tent
door, he saw three men approaching. They accepted his proffered
hospitality, and, seated under an oak-tree, partook of the fare
which Abraham and Sarah provided. One of the three visitants was
none other than the Lord, and the other two were angels in the
guise of men. The Lord renewed on this occasion his promise of a
son by Sarah, who was rebuked for her unbelief. Abraham
accompanied the three as they proceeded on their journey. The
two angels went on toward Sodom; while the Lord tarried behind
and talked with Abraham, making known to him the destruction
that was about to fall on that guilty city. The patriarch
interceded earnestly in behalf of the doomed city. But as not
even ten righteous persons were found in it, for whose sake the
city would have been spared, the threatened destruction fell
upon it; and early next morning Abraham saw the smoke of the
fire that consumed it as the "smoke of a furnace" (Gen.
After fifteen years' residence at Mamre, Abraham moved
southward, and pitched his tent among the Philistines, near to
Gerar. Here occurred that sad instance of prevarication on his
part in his relation to Abimelech the King (Gen. 20). (See
ABIMELECH T0000040.) Soon after this event, the patriarch left
the vicinity of Gerar, and moved down the fertile valley about
25 miles to Beersheba. It was probably here that Isaac was
born, Abraham being now an hundred years old. A feeling of
jealousy now arose between Sarah and Hagar, whose son, Ishmael,
was no longer to be regarded as Abraham's heir. Sarah insisted
that both Hagar and her son should be sent away. This was done,
although it was a hard trial to Abraham (Gen. 21:12). (See HAGAR
T0001583; ISHMAEL T0001903.)
At this point there is a blank in the patriarch's history of
perhaps twenty-five years. These years of peace and happiness
were spent at Beersheba. The next time we see him his faith is
put to a severe test by the command that suddenly came to him to
go and offer up Isaac, the heir of all the promises, as a
sacrifice on one of the mountains of Moriah. His faith stood the
test (Heb. 11:17-19). He proceeded in a spirit of unhesitating
obedience to carry out the command; and when about to slay his
son, whom he had laid on the altar, his uplifted hand was
arrested by the angel of Jehovah, and a ram, which was entangled
in a thicket near at hand, was seized and offered in his stead.
From this circumstance that place was called Jehovah-jireh,
i.e., "The Lord will provide." The promises made to Abraham were
again confirmed (and this was the last recorded word of God to
the patriarch); and he descended the mount with his son, and
returned to his home at Beersheba (Gen. 22:19), where he
resided for some years, and then moved northward to Hebron.
Some years after this Sarah died at Hebron, being 127 years
old. Abraham acquired now the needful possession of a
burying-place, the cave of Machpelah, by purchase from the owner
of it, Ephron the Hittite (Gen. 23); and there he buried Sarah.
His next care was to provide a wife for Isaac, and for this
purpose he sent his steward, Eliezer, to Haran (or Charran, Acts
7:2), where his brother Nahor and his family resided (Gen.
11:31). The result was that Rebekah, the daughter of Nahor's son
Bethuel, became the wife of Isaac (Gen. 24). Abraham then
himself took to wife Keturah, who became the mother of six sons,
whose descendants were afterwards known as the "children of the
east" (Judg. 6:3), and later as "Saracens." At length all his
wanderings came to an end. At the age of 175 years, 100 years
after he had first entered the land of Canaan, he died, and was
buried in the old family burying-place at Machpelah (Gen.
The history of Abraham made a wide and deep impression on the
ancient world, and references to it are interwoven in the
religious traditions of almost all Eastern nations. He is called
"the friend of God" (James 2:23), "faithful Abraham" (Gal. 3:9),
"the father of us all" (Rom. 4:16).