praise-worthy. (1.) A son of Salu, slain by Phinehas, the son of
Eleazar, because of his wickedness in bringing a Midianitish
woman into his tent (Num. 25:6-15).
(2.) Murdered Elah at Tirzah, and succeeded him on the throne
of Israel (1 Kings 16:8-10). He reigned only seven days, for
Omri, whom the army elected as king, laid siege to Tirzah,
whereupon Zimri set fire to the palace and perished amid its
ruins (11-20). Omri succeeded to the throne only after four
years of fierce war with Tibni, another claimant to the throne.
connected with a throne (2 Chr. 9:18). Jehovah symbolically
dwelt in the holy place between the cherubim above the ark of
the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5;
132:7). And as heaven is God's throne, so the earth is his
footstool (Ps. 110:1; Isa. 66:1; Matt. 5:35).
(Heb. kiss'e), a royal chair or seat of dignity (Deut. 17:18; 2
Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and
hangings, which cover it. It denotes the seat of the high priest
in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7
and Ps. 122:5. The throne of Solomon is described at length in 1
my Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4).
After the death of his elder brothers, Amnon and Absalom, he
became heir-apparent to the throne. But Solomon, a younger
brother, was preferred to him. Adonijah, however, when his
father was dying, caused himself to be proclaimed king. But
Nathan and Bathsheba induced David to give orders that Solomon
should at once be proclaimed and admitted to the throne.
Adonijah fled and took refuge at the altar, and received pardon
for his conduct from Solomon on the condition that he showed
himself "a worthy man" (1 Kings 1:5-53). He afterwards made a
second attempt to gain the throne, but was seized and put to
death (1 Kings 2:13-25).
(2.) A Levite sent with the princes to teach the book of the
law to the inhabitants of Judah (2 Chr. 17:8).
(3.) One of the "chiefs of the people" after the Captivity
remembered by the Lord. (1.) Son of Jeroboam II., king of
Israel. On the death of his father there was an interregnum of
ten years, at the end of which he succeeded to the throne, which
he occupied only six months, having been put to death by
Shallum, who usurped the throne. "He did that which was evil in
the sight of the Lord, as his fathers had done" (2 Kings 14:29;
15:8-12). In him the dynasty of Jehu came to an end.
(2.) The father of Abi, who was the mother of Hezekiah (2
goodness of God, the father of one whom the kings of Syria and
Samaria in vain attempted to place on the throne of Ahaz (Isa.
dry. (1.) For Jabesh-Gilead (1 Sam. 11:3,9,10).
(2.) The father of Shallum (2 Kings 15:10, 13, 14), who
usurped the throne of Israel on the death of Zachariah.
an Assyrian king (Hos. 10:14), identified with Shalmaneser II.
(Sayce) or IV. (Lenormant), the successor of Pul on the throne
of Assyria (B.C. 728). He made war against Hoshea, the king of
Israel, whom he subdued and compelled to pay an annual tribute.
Hoshea, however, soon after rebelled against his Assyrian
conquerer. Shalmaneser again marched against Samaria, which,
after a siege of three years, was taken (2 Kings 17:3-5; 18:9)
by Sargon (q.v.). A revolution meantime had broken out in
Assyria, and Shalmaneser was deposed. Sargon usurped the vacant
throne. Schrader thinks that this is probably the name of a king
of Moab mentioned on an inscription of Tiglath-pileser as
=Jeho'ram. (1.) One of the kings of Israel (2 Kings 8:16, 25,
28). He was the son of Ahab.
(2.) Jehoram, the son and successor of Jehoshaphat on the
throne of Judah (2 Kings 8:24).
as represented by Ezekiel (1-10) and John (Rev. 4, etc.), are
the cherubim. They are distinguished from angels (Rev. 15:7);
they join the elders in the "new song" (5:8, 9); they warn of
danger from divine justice (Isa. 6:3-5), and deliver the
commission to those who execute it (Ezek. 10:2, 7); they
associate with the elders in their sympathy with the hundred and
forty-four thousand who sing the new song (Rev. 14:3), and with
the Church in the overthrow of her enemies (19:4).
They are supposed to represent mercy, as distinguished from
justice, mercy in its various instrumentalities, and especially
as connected with the throne of God, the "throne of grace."
whom God beholds, an officer of Ben-hadad II., king of Syria,
who ultimately came to the throne, according to the word of the
Lord to Elijah (1 Kings 19:15), after he had put the king to
death (2 Kings 8:15). His interview with Elisha is mentioned in
2 Kings 8. The Assyrians soon after his accession to the throne
came against him and defeated him with very great loss; and
three years afterwards again invaded Syria, but on this occasion
Hazael submitted to them. He then turned his arms against
Israel, and ravaged "all the land of Gilead," etc. (2 Kings
10:33), which he held in a degree of subjection to him (13:3-7,
22). He aimed at the subjugation also of the kingdom of Judah,
when Joash obtained peace by giving him "all the gold that was
found in the treasures of the house of the Lord, and in the
king's house" (2 Kings 12:18; 2 Chr. 24:24). He reigned about
forty-six years (B.C.886-840), and was succeeded on the throne
by his son Ben-hadad (2 Kings 13:22-25), who on several
occasions was defeated by Jehoash, the king of Israel, and
compelled to restore all the land of Israel his father had
Jehovah-known. (1.) The father of Benaiah, who was one of
David's chief warriors (2 Sam. 8:18; 20:23).
(2.) The high priest at the time of Athaliah's usurpation of
the throne of Judah. He married Jehosheba, or Jehoshabeath, the
daughter of king Jehoram (2 Chr. 22:11), and took an active part
along with his wife in the preservation and training of Jehoash
when Athaliah slew all the royal family of Judah.
The plans he adopted in replacing Jehoash on the throne of his
ancestors are described in 2 Kings 11:2; 12:2; 2 Chr. 22:11;
23:24. He was among the foremost of the benefactors of the
kingdom, and at his death was buried in the city of David among
the kings of Judah (2 Chr. 24:15, 16). He is said to have been
one hundred and thirty years old.
building of Jehovah, the son of Ginath, a man of some position,
whom a considerable number of the people chose as monarch. For
the period of four years he contended for the throne with Omri
(1 Kings 16:21, 22), who at length gained the mastery, and
became sole monarch of Israel.
Associated with diamonds (Ex. 28:18) and emeralds (Ezek. 28:13);
one of the stones in the high priest's breastplate. It is a
precious stone of a sky-blue colour, probably the lapis lazuli,
brought from Babylon. The throne of God is described as of the
colour of a sapphire (Ex. 24:10; compare Ezek. 1:26).
Jehovah his sustainer, or he whom Jehovah holdeth. (1.) The
youngest son of Jehoram, king of Judah (2 Chr. 21:17; 22:1, 6,
8, 9); usually Ahaziah (q.v.).
(2.) The son and successor of Jehu, king of Israel (2 Kings
10:35). He reigned seventeen years, and followed the evil ways
of the house of Jeroboam. The Syrians, under Hazael and
Benhadad, prevailed over him, but were at length driven out of
the land by his son Jehoash (13:1-9, 25).
(3.) Josiah's third son, usually called Shallum (1 Chr. 3:15).
He succeeded his father on the throne, and reigned over Judah
for three months (2 Kings 23:31, 34). He fell into the
idolatrous ways of his predecessors (23:32), was deposed by
Pharaoh-Necho from the throne, and carried away prisoner into
Egypt, where he died in captivity (23:33, 34; Jer. 22:10-12; 2
open-eyed, the son of Remaliah a captain in the army of
Pekahiah, king of Israel, whom he slew, with the aid of a band
of Gileadites, and succeeded (B.C. 758) on the throne (2 Kings
15:25). Seventeen years after this he entered into an alliance
with Rezin, king of Syria, and took part with him in besieging
Jerusalem (2 Kings 15:37; 16:5). But Tiglath-pilser, who was in
alliance with Ahaz, king of Judah, came up against Pekah, and
carried away captive many of the inhabitants of his kingdom (2
Kings 15:29). This was the beginning of the "Captivity." Soon
after this Pekah was put to death by Hoshea, the son of Elah,
who usurped the throne (2 Kings 15:30; 16:1-9. Compare Isa. 7:16;
8:4; 9:12). He is supposed by some to have been the "shephard"
mentioned in Zech. 11:16.
the Lord opened his eyes, the son and successor of Menahem on
the throne of Israel. He was murdered in the royal palace of
Samaria by Pekah, one of the captains of his army (2 Kings
15:23-26), after a reign of two years (B.C. 761-759). He "did
that which was evil in the sight of the Lord."
whom I asked of God, the son of Jeconiah (Matt. 1:12; 1 Chr.
3:17); also called the son of Neri (Luke 3:27). The probable
explanation of the apparent discrepancy is that he was the son
of Neri, the descendant of Nathan, and thus heir to the throne
of David on the death of Jeconiah (compare Jer. 22:30).
Nergal, protect the king! (1.) One of the "princes of the king
of Babylon who accompanied him in his last expedition against
Jerusalem" (Jer. 39:3, 13).
(2.) Another of the "princes," who bore the title of "Rabmag."
He was one of those who were sent to release Jeremiah from
prison (Jer. 39:13) by "the captain of the guard." He was a
Babylonian grandee of high rank. From profane history and the
inscriptions, we are led to conclude that he was the Neriglissar
who murdered Evil-merodach, the son of Nebuchadnezzar, and
succeeded him on the throne of Babylon (B.C. 559-556). He was
married to a daughter of Nebuchadnezzar. The ruins of a palace,
the only one on the right bank of the Euphrates, bear
inscriptions denoting that it was built by this king. He was
succeeded by his son, a mere boy, who was murdered after a reign
of some nine months by a conspiracy of the nobles, one of whom,
Nabonadius, ascended the vacant throne, and reigned for a period
of seventeen years (B.C. 555-538), at the close of which period
Babylon was taken by Cyrus. Belshazzar, who comes into notice in
connection with the taking of Babylon, was by some supposed to
have been the same as Nabonadius, who was called
Nebuchadnezzar's son (Dan. 5:11, 18, 22), because he had married
his daughter. But it is known from the inscriptions that
Nabonadius had a son called Belshazzar, who may have been his
father's associate on the throne at the time of the fall of
Babylon, and who therefore would be the grandson of
Nebuchadnezzar. The Jews had only one word, usually rendered
"father," to represent also such a relationship as that of
"grandfather" or "great-grandfather."
a Jewish political party who sympathized with (Mark 3:6; 12:13;
Matt, 22:16; Luke 20:20) the Herodian rulers in their general
policy of government, and in the social customs which they
introduced from Rome. They were at one with the Sadducees in
holding the duty of submission to Rome, and of supporting the
Herods on the throne. (Compare Mark 8:15; Matt. 16:6.)
father of (i.e., "given to") error, a young woman of Shunem,
distinguished for her beauty. She was chosen to minister to
David in his old age. She became his wife (1 Kings 1:3,4,15).
After David's death Adonijah persuaded Bathsheba, Solomon's
mother, to entreat the king to permit him to marry Abishag.
Solomon suspected in this request an aspiration to the throne,
and therefore caused him to be put to death (1 Kings 2:17-25).
conforting, the son of Gadi, and successor of Shallum, king of
Israel, whom he slew. After a reign of about ten years (B.C.
771-760) he died, leaving the throne to his son Pekahiah. His
reign was one of cruelty and oppression (2 Kings 15:14-22).
During his reign, Pul (q.v.), king of Assyria, came with a
powerful force against Israel, but was induced to retire by a
gift from Menahem of 1,000 talents of silver.
cherished; who finds mercy. (1.) Father of Elkanah, and
grandfather of the prophet Samuel (1 Sam. 1:1).
(2.) The father of Azareel, the "captain" of the tribe of Dan
(1 Chr. 27:22).
(3.) 1 Chr. 12:7; a Benjamite.
(4.) 2 Chr. 23:1; one whose son assisted in placing Joash on
(5.) 1 Chr. 9:8; a Benjamite.
(6.) 1 Chr. 9:12; a priest, perhaps the same as in Neh. 11:12.
the last king of Egypt of the Ethiopian (the fifteenth) dynasty.
He was the brother-in-law of So (q.v.). He probably ascended the
throne about B.C. 692, having been previously king of Ethiopia
(2 Kings 19:9; Isa. 37:9), which with Egypt now formed one
nation. He was a great warrior, and but little is known of him.
The Assyrian armies under Esarhaddon, and again under
Assur-bani-pal, invaded Egypt and defeated Tirhakah, who
afterwards retired into Ethiopia, where he died, after reigning
God is the habitation of his people, who find rest and safety in
him (Ps. 71:3; 91:9). Justice and judgment are the habitation of
God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all
his acts are founded on justice and judgment. (See Ps. 132:5,
13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's
habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells
not only among men, but in eternity, where time is unknown; and
"the praises of Israel" (Ps. 22:3), i.e., he dwells among those
praises and is continually surrounded by them.
mentioned in Isa. 6:2, 3, 6, 7. This word means fiery ones, in
allusion, as is supposed, to their burning love. They are
represented as "standing" above the King as he sat upon his
throne, ready at once to minister unto him. Their form appears
to have been human, with the addition of wings. (See ANGELS
T0000240.) This word, in the original, is used elsewhere only
of the "fiery serpents" (Num. 21:6, 8; Deut. 8:15; compare Isa.
14:29; 30:6) sent by God as his instruments to inflict on the
people the righteous penalty of sin.
i.e., as known in Roman history, Tiberius Claudius Nero, only
mentioned in Luke 3:1. He was the stepson of Augustus, whom he
succeeded on the throne, A.D. 14. He was noted for his vicious
and infamous life. In the fifteenth year of his reign John the
Baptist entered on his public ministry, and under him also our
Lord taught and suffered. He died A.D. 37. He is frequently
referred to simply as "Caesar" (Matt. 22:17, 21; Mark 12:14, 16,
17; Luke 20:22, 24, 25; 23:2; John 19:12, 15).
(1.) An Assyrian king. It has been a question whether he was
identical with Tiglath-pileser III. (q.v.), or was his
predecessor. The weight of evidence is certainly in favour of
their identity. Pul was the throne-name he bore in Babylonia as
king of Babylon, and Tiglath-pileser the throne-name he bore as
king of Assyria. He was the founder of what is called the second
Assyrian empire. He consolidated and organized his conquests on
a large scale. He subdued Northern Syria and Hamath, and the
kings of Syria rendered him homage and paid him tribute. His
ambition was to found in Western Asia a kingdom which should
embrace the whole civilized world, having Nineveh as its centre.
Menahem, king of Israel, gave him the enormous tribute of a
thousand talents of silver, "that his hand might be with him" (2
Kings 15:19; 1 Chr. 5:26). The fact that this tribute could be
paid showed the wealthy condition of the little kingdom of
Israel even in this age of disorder and misgovernment. Having
reduced Syria, he turned his arms against Babylon, which he
subdued. The Babylonian king was slain, and Babylon and other
Chaldean cities were taken, and Pul assumed the title of "King
of Sumer [i.e., Shinar] and Accad." He was succeeded by
(2.) A geographical name in Isa. 66:19. Probably = Phut (Gen.
10:6; Jer. 46:9, R.V. "Put;" Ezek. 27:10).
he whom Jehovah has set up, the second son of Josiah, and
eighteenth king of Judah, which he ruled over for eleven years
(B.C. 610-599). His original name was Eliakim (q.v.).
On the death of his father his younger brother Jehoahaz
(=Shallum, Jer. 22:11), who favoured the Chaldeans against the
Egyptians, was made king by the people; but the king of Egypt,
Pharaoh-necho, invaded the land and deposed Jehoahaz (2 Kings
23:33, 34; Jer. 22:10-12), setting Eliakim on the throne in his
stead, and changing his name to Jehoiakim.
After this the king of Egypt took no part in Jewish politics,
having been defeated by the Chaldeans at Carchemish (2 Kings
24:7; Jer. 46:2). Israel was now invaded and conquered by
Nebuchadnezzar. Jehoiakim was taken prisoner and carried captive
to Babylon (2 Chr. 36:6, 7). It was at this time that Daniel
also and his three companions were taken captive to Babylon
(Dan. 1:1, 2).
Nebuchadnezzar reinstated Jehoiakim on his throne, but treated
him as a vassal king. In the year after this, Jeremiah caused
his prophecies to be read by Baruch in the court of the temple.
Jehoiakim, hearing of this, had them also read in the royal
palace before himself. The words displeased him, and taking the
roll from the hands of Baruch he cut it in pieces and threw it
into the fire (Jer. 36:23). During his disastrous reign there
was a return to the old idolatry and corruption of the days of
After three years of subjection to Babylon, Jehoiakim withheld
his tribute and threw off the yoke (2 Kings 24:1), hoping to
make himself independent. Nebuchadnezzar sent bands of
Chaldeans, Syrians, and Ammonites (2 Kings 24:2) to chastise his
rebellious vassal. They cruelly harassed the whole country
(compare Jer. 49:1-6). The king came to a violent death, and his
body having been thrown over the wall of Jerusalem, to convince
the beseieging army that he was dead, after having been dragged
away, was buried beyond the gates of Jerusalem "with the burial
of an ass," B.C. 599 (Jer. 22:18, 19; 36:30). Nebuchadnezzar
placed his son Jehoiachin on the throne, wishing still to retain
the kingdom of Judah as tributary to him.
the standing title of the Syrian kings, meaning "the son of
Hadad." (See HADADEZER T0001569.)
(1.) The king of Syria whom Asa, king of Judah, employed to
invade Israel (1 Kings 15:18).
(2.) Son of the preceding, also king of Syria. He was long
engaged in war against Israel. He was murdered probably by
Hazael, by whom he was succeeded (2 Kings 8:7-15), after a reign
of some thirty years.
(3.) King of Damascus, and successor of his father Hazael on
the throne of Syria (2 Kings 13:3, 4). His misfortunes in war
are noticed by Amos (1:4).
Jehovah is liberal; or, whom Jehovah impels. (1.) A son of
Shimeah, and nephew of David. It was he who gave the fatal
wicked advice to Amnon, the heir to the throne (2 Sam. 13:3-6).
He was very "subtil," but unprincipled.
(2.) A son of Rechab, the founder of a tribe who bound
themselves by a vow to abstain from wine (Jer. 35:6-19). There
were different settlements of Rechabites (Judg. 1:16; 4:11; 1
Chr. 2:55). (See RECHABITE T0003080.) His interview and
alliance with Jehu are mentioned in 2 Kings 10:15-23. He went
with Jehu in his chariot to Samaria.
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."
BATH-SHEBA (BATHSHEBA). Daughter of the oath, or of seven, called also Bath-shu'a (1
Chr. 3:5), was the daughter of Eliam (2 Sam. 11:3) or Ammiel (1
Chr. 3:5), and wife of Uriah the Hittite. David committed
adultery with her (2 Sam. 11:4, 5; Ps. 51:1). The child born in
adultery died (2 Sam. 12:15-19). After her husband was slain
(11:15) she was married to David (11:27), and became the mother
of Solomon (12:24; 1 Kings 1:11; 2:13). She took a prominent
part in securing the succession of Solomon to the throne (1
Kings 1:11, 16-21).
the serpent-stone, a rocky plateau near the centre of the
village of Siloam, and near the fountain of En-rogel, to which
the women of the village resort for water (1 Kings 1:5-9). Here
Adonijah (q.v.) feasted all the royal princess except Solomon
and the men who took part with him in his effort to succeed to
the throne. While they were assembled here Solomon was
proclaimed king, through the intervention of Nathan. On hearing
this, adonijah fled and took refuge in the sanctuary (1 Kings
1:49-53). He was afterwards pardoned.
Zoheleth projects into or slightly over-hangs the Kidron
valley. It is now called ez-Zehwell or Zahweileh.
whom God afflicts. (1.) The daughter of Ahab and Jezebel, and
the wife of Jehoram, king of Judah (2 Kings 8:18), who "walked
in the ways of the house of Ahab" (2 Chr. 21:6), called
"daughter" of Omri (2 Kings 8:26). On the death of her husband
and of her son Ahaziah, she resolved to seat herself on the
vacant throne. She slew all Ahaziah's children except Joash, the
youngest (2 Kings 11:1,2). After a reign of six years she was
put to death in an insurrection (2 Kings 11:20; 2 Chr. 21:6;
22:10-12; 23:15), stirred up among the people in connection with
Josiah's being crowned as king.
(2.) Ezra 8:7. (3.) 1 Chr. 8:26.
sunrise. (1.) An "Ethiopian," probably Osorkon II., the
successor of Shishak on the throne of Egypt. With an enormous
army, the largest we read of in Scripture, he invaded the
kingdom of Judah in the days of Asa (2 Chr. 14:9-15). He reached
Zephathah, and there encountered the army of Asa. This is the
only instance "in all the annals of Judah of a victorious
encounter in the field with a first-class heathen power in full
force." The Egyptian host was utterly routed, and the Hebrews
gathered "exceeding much spoil." Three hundred years elapsed
before another Egyptian army, that of Necho (B.C. 609), came up
(2.) A son of Tamar (Gen. 38:30); called also Zara (Matt.
(3.) A Gershonite Levite (1 Chr. 6:21, 41).
Intercession of the Spirit
(Rom. 8:26, 27; John 14:26). "Christ is a royal Priest (Zech.
6:13). From the same throne, as King, he dispenses his Spirit to
all the objects of his care, while as Priest he intercedes for
them. The Spirit acts for him, taking only of his things. They
both act with one consent, Christ as principal, the Spirit as
his agent. Christ intercedes for us, without us, as our advocate
in heaven, according to the provisions of the everlasting
covenant. The Holy Spirit works upon our minds and hearts,
enlightening and quickening, and thus determining our desires
'according to the will of God,' as our advocate within us. The
work of the one is complementary to that of the other, and
together they form a complete whole.", Hodge's Outlines of
(Heb. pl. shenhabbim, the "tusks of elephants") was early used
in decorations by the Egyptians, and a great trade in it was
carried on by the Assyrians (Ezek. 27:6; Rev. 18:12). It was
used by the Phoenicians to ornament the box-wood rowing-benches
of their galleys, and Hiram's skilled workmen made Solomon's
throne of ivory (1 Kings 10:18). It was brought by the caravans
of Dedan (Isa. 21:13), and from the East Indies by the navy of
Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and
Assyrian ivory-work have been preserved. The word "habbim" is
derived from the Sanscrit "ibhas", meaning "elephant," preceded
by the Hebrew article (ha); and hence it is argued that Ophir,
from which it and the other articles mentioned in 1 Kings 10:22
were brought, was in India.
father of abundance, or my father excels, the son of Ahimelech
the high priest. He was the tenth high priest, and the fourth in
descent from Eli. When his father was slain with the priests of
Nob, he escaped, and bearing with him the ephod, he joined
David, who was then in the cave of Adullam (1 Sam. 22:20-23;
23:6). He remained with David, and became priest of the party of
which he was the leader (1 Sam. 30:7). When David ascended the
throne of Judah, Abiathar was appointed high priest (1 Chr.
15:11; 1 Kings 2:26) and the "king's companion" (1 Chr. 27:34).
Meanwhile Zadok, of the house of Eleazar, had been made high
priest. These appointments continued in force till the end of
David's reign (1 Kings 4:4). Abiathar was deposed (the sole
historical instance of the deposition of a high priest) and
banished to his home at Anathoth by Solomon, because he took
part in the attempt to raise Adonijah to the throne. The
priesthood thus passed from the house of Ithamar (1 Sam.
2:30-36; 1 Kings 1:19; 2:26, 27). Zadok now became sole high
priest. In Mark 2:26, reference is made to an occurrence in "the
days of Abiathar the high priest." But from 1 Sam. 22, we learn
explicitly that this event took place when Ahimelech, the father
of Abiathar, was high priest. The apparent discrepancy is
satisfactorily explained by interpreting the words in Mark as
referring to the life-time of Abiathar, and not to the term of
his holding the office of high priest. It is not implied in Mark
that he was actual high priest at the time referred to. Others,
however, think that the loaves belonged to Abiathar, who was at
that time (Lev. 24:9) a priest, and that he either himself gave
them to David, or persuaded his father to give them.
he enlarges the people, the successor of Solomon on the throne,
and apparently his only son. He was the son of Naamah "the
Ammonitess," some well-known Ammonitish princess (1 Kings 14:21;
2 Chr. 12:13). He was forty-one years old when he ascended the
throne, and he reigned seventeen years (B.C. 975-958). Although
he was acknowledged at once as the rightful heir to the throne,
yet there was a strongly-felt desire to modify the character of
the government. The burden of taxation to which they had been
subjected during Solomon's reign was very oppressive, and
therefore the people assembled at Shechem and demanded from the
king an alleviation of their burdens. He went to meet them at
Shechem, and heard their demands for relief (1 Kings 12:4).
After three days, having consulted with a younger generation of
courtiers that had grown up around him, instead of following the
advice of elders, he answered the people haughtily (6-15). "The
king hearkened not unto the people; for the cause was from the
Lord" (compare 11:31). This brought matters speedily to a crisis.
The terrible cry was heard (compare 2 Sam. 20:1):
"What portion have we in David?
Neither have we inheritance in the son of Jesse:
To your tents, O Israel:
Now see to thine own house, David" (1 Kings 12:16).
And now at once the kingdom was rent in twain. Rehoboam was
appalled, and tried concessions, but it was too late (18). The
tribe of Judah, Rehoboam's own tribe, alone remained faithful to
him. Benjamin was reckoned along with Judah, and these two
tribes formed the southern kingdom, with Jerusalem as its
capital; while the northern ten tribes formed themselves into a
separate kingdom, choosing Jeroboam as their king. Rehoboam
tried to win back the revolted ten tribes by making war against
them, but he was prevented by the prophet Shemaiah (21-24; 2
Chr. 11:1-4) from fulfilling his purpose. (See JEROBOAM
In the fifth year of Rehoboam's reign, Shishak (q.v.), one of
the kings of Egypt of the Assyrian dynasty, stirred up, no
doubt, by Jeroboam his son-in-law, made war against him.
Jerusalem submitted to the invader, who plundered the temple and
virtually reduced the kingdom to the position of a vassal of
Egypt (1 Kings 14:25, 26; 2 Chr. 12:5-9). A remarkable memorial
of this invasion has been discovered at Karnac, in Upper Egypt,
in certain sculptures on the walls of a small temple there.
These sculptures represent the king, Shishak, holding in his
hand a train of prisoners and other figures, with the names of
the captured towns of Judah, the towns which Rehoboam had
fortified (2 Chr. 11:5-12).
The kingdom of Judah, under Rehoboam, sank more and more in
moral and spiritual decay. "There was war between Rehoboam and
Jeroboam all their days." At length, in the fifty-eighth year of
his age, Rehoboam "slept with his fathers, and was buried with
his fathers in the city of David" (1 Kings 14:31). He was
succeeded by his son Abijah. (See EGYPT T0001137.)
salvation. (1.) The original name of the son of Nun, afterwards
called Joshua (Num. 13:8, 16; Deut. 32:44).
(2.) 1 Chr. 27:20. The ruler of Ephraim in David's time.
(3.) The last king of Israel. He conspired against and slew
his predecessor, Pekah (Isa. 7:16), but did not ascend the
throne till after an interregnum of warfare of eight years (2
Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the
Assyrian king, who a second time invaded the land to punish
Hoshea, because of his withholding tribute which he had promised
to pay. A second revolt brought back the Assyrian king Sargon,
who besieged Samaria, and carried the ten tribes away beyond the
Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12). No more is heard
of Hoshea. He disappeared like "foam upon the water" (Hos. 10:7;
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).
the work of Jehovah. (1.) One of the Levites whom David
appointed as porter for the ark (1 Chr. 15:18, 20).
(2.) One of the "captains of hundreds" associated with
Jehoiada in restoring king Jehoash to the throne (2 Chr. 23:1).
(3.) The "king's son," probably one of the sons of king Ahaz,
killed by Zichri in the invasion of Judah by Pekah, king of
Israel (2 Chr. 28:7).
(4.) One who was sent by king Josiah to repair the temple (2
Chr. 34:8). He was governor (Heb. sar, rendered elsewhere in the
Authorized Version "prince," "chief captain," chief ruler") of
(5.) The father of the priest Zephaniah (Jer. 21:1; 37:3).
(6.) The father of the false prophet Zedekiah (Jer. 29:21).
Maase'iah, refuge is Jehovah, a priest, the father of Neriah
(Jer. 32:12; 51:59).
man of shame or humiliation, the youngest of Saul's four sons,
and the only one who survived him (2 Sam. 2-4). His name was
originally Eshbaal (1 Chr. 8:33; 9:39). He was about forty years
of age when his father and three brothers fell at the battle of
Gilboa. Through the influence of Abner, Saul's cousin, he was
acknowledged as successor to the throne of Saul, and ruled over
all Israel, except the tribe of Judah (over whom David was
king), for two years, having Mahanaim, on the east of Jordan, as
his capital (2 Sam. 2:9). After a troubled and uncertain reign
he was murdered by his guard, who stabbed him while he was
asleep on his couch at mid-day (2 Sam. 4:5-7); and having cut
off his head, presented it to David, who sternly rebuked them
for this cold-blooded murder, and ordered them to be immediately
(Heb. kapporeth, a "covering;" LXX. and N.T., hilasterion;
Vulg., propitiatorium), the covering or lid of the ark of the
covenant (q.v.). It was of acacia wood, overlaid with gold, or
perhaps rather a plate of solid gold, 2 1/2 cubits long and 1
1/2 broad (Ex. 25:17; 30:6; 31:7). It is compared to the throne
of grace (Heb. 9:5; Eph. 2:6). The holy of holies is called the
"place of the mercy-seat" (1 Chr. 28:11: Lev. 16:2).
It has been conjectured that the censer (thumiaterion, meaning
"anything having regard to or employed in the burning of
incense") mentioned in Heb. 9:4 was the "mercy-seat," at which
the incense was burned by the high priest on the great day of
atonement, and upon or toward which the blood of the goat was
sprinkled (Lev. 16:11-16; compare Num. 7:89 and Ex. 25:22).
In the Old Testament the Hebrew word "tsir", meaning "one who
goes on an errand," is rendered thus (Josh. 9:4; Prov. 13:17;
Isa. 18:2; Jer. 49:14; Obad. 1:1). This is also the rendering of
"melits", meaning "an interpreter," in 2 Chr. 32:31; and of
"malak", a "messenger," in 2 Chr. 35:21; Isa. 30:4; 33:7; Ezek.
17:15. This is the name used by the apostle as designating those
who are appointed by God to declare his will (2 Cor. 5:20; Eph.
The Hebrews on various occasions and for various purposes had
recourse to the services of ambassadors, e.g., to contract
alliances (Josh. 9:4), to solicit favours (Num. 20:14), to
remonstrate when wrong was done (Judg. 11:12), to condole with a
young king on the death of his father (2 Sam. 10:2), and to
congratulate a king on his accession to the throne (1 Kings
To do injury to an ambassador was to insult the king who sent
him (2 Sam. 10:5).
fountain of the treaders; i.e., "foot-fountain;" also called the
"fullers' fountain," because fullers here trod the clothes in
water. It has been identified with the "fountain of the virgin"
(q.v.), the modern 'Ain Ummel-Daraj. Others identify it, with
perhaps some probability, with the Bir Eyub, to the south of the
Pool of Siloam, and below the junction of the valleys of Kidron
and Hinnom. (See FOUNTAIN T0001378.)
It was at this fountain that Jonathan and Ahimaaz lay hid
after the flight of David (2 Sam. 17:17); and here also Adonijah
held the feast when he aspired to the throne of his father (1
The Bir Eyub, or "Joab's well," "is a singular work of ancient
enterprise. The shaft sunk through the solid rock in the bed of
the Kidron is 125 feet deep...The water is pure and entirely
sweet, quite different from that of Siloam; which proves that
there is no connection between them." Thomson's Land and the
In Egypt herdsmen were probably of the lowest caste. Some of
Joseph's brethren were made rulers over Pharaoh's cattle (Gen.
47:6, 17). The Israelites were known in Egypt as "keepers of
cattle;" and when they left it they took their flocks and herds
with them (Ex. 12:38). Both David and Saul came from "following
the herd" to occupy the throne (1 Sam. 9; 11:5; Ps. 78:70).
David's herd-masters were among his chief officers of state. The
daughters also of wealthy chiefs were wont to tend the flocks of
the family (Gen. 29:9; Ex. 2:16). The "chief of the herdsmen"
was in the time of the monarchy an officer of high rank (1 Sam.
21:7; compare 1 Chr. 27:29). The herdsmen lived in tents (Isa.
38:12; Jer. 6:3); and there were folds for the cattle (Num.
32:16), and watch-towers for the herdsmen, that he might
therefrom observe any coming danger (Micah 4:8; Nah. 3:8).
given. (1.) A prophet in the reigns of David and Solomon (2 Chr.
9:29). He is first spoken of in connection with the arrangements
David made for the building of the temple (2 Sam. 7:2, 3, 17),
and next appears as the reprover of David on account of his sin
with Bathsheba (12:1-14). He was charged with the education of
Solomon (12:25), at whose inauguration to the throne he took a
prominent part (1 Kings 1:8, 10, 11, 22-45). His two sons, Zabad
(1 Chr. 2:36) and Azariah (1 Kings 4:5) occupied places of
honour at the king's court. He last appears in assisting David
in reorganizing the public worship (2 Chr. 29:25). He seems to
have written a life of David, and also a life of Solomon (1 Chr.
29:29; 2 Chr. 9:29).
(2.) A son of David, by Bathsheba (2 Sam. 5:14), whose name
appears in the genealogy of Mary, the mother of our Lord (Luke
(3.) Ezra 8:16.
righteousness of Jehovah. (1.) The last king of Judah. He was
the third son of Josiah, and his mother's name was Hamutal, the
daughter of Jeremiah of Libnah, and hence he was the brother of
Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was
Mattaniah; but when Nebuchadnezzar placed him on the throne as
the successor to Jehoiachin he changed his name to Zedekiah. The
prophet Jeremiah was his counsellor, yet "he did evil in the
sight of the Lord" (2 Kings 24:19, 20; Jer. 52:2, 3). He
ascended the throne at the age of twenty-one years. The kingdom
was at that time tributary to Nebuchadnezzar; but, despite the
strong remonstrances of Jeremiah and others, as well as the
example of Jehoiachin, he threw off the yoke of Babylon, and
entered into an alliance with Hophra, king of Egypt. This
brought up Nebuchadnezzar, "with all his host" (2 King 25:1),
against Jerusalem. During this siege, which lasted about
eighteen months, "every worst woe befell the devoted city, which
drank the cup of God's fury to the dregs" (2 Kings 25:3; Lam.
4:4, 5, 10). The city was plundered and laid in ruins. Zedekiah
and his followers, attempting to escape, were made captive and
taken to Riblah. There, after seeing his own children put to
death, his own eyes were put out, and, being loaded with chains,
he was carried captive (B.C. 588) to Babylon (2 Kings 25:1-7; 2
Chr. 36:12; Jer. 32:4,5; 34:2, 3; 39:1-7; 52:4-11; Ezek. 12:12),
where he remained a prisoner, how long is unknown, to the day of
After the fall of Jerusalem, Nebuzaraddan was sent to carry
out its complete destruction. The city was razed to the ground.
Only a small number of vinedressers and husbandmen were
permitted to remain in the land (Jer. 52:16). Gedaliah, with a
Chaldean guard stationed at Mizpah, ruled over Judah (2 Kings
25:22, 24; jer. 40:1, 2, 5, 6).
(2.) The son of Chenaanah, a false prophet in the days of Ahab
(1 Kings 22:11, 24; 2 Chr. 18:10, 23).
(3.) The son of Hananiah, a prince of Judah in the days of
Jehoiakim (Jer. 36:12).
plural cherubim, the name of certain symbolical figures
frequently mentioned in Scripture. They are first mentioned in
connection with the expulsion of our first parents from Eden
(Gen. 3:24). There is no intimation given of their shape or
form. They are next mentioned when Moses was commanded to
provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31).
God promised to commune with Moses "from between the cherubim"
(25:22). This expression was afterwards used to denote the
Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16;
Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as
living creatures supporting the throne of God. From Ezekiel's
description of them (1;10; 41:18, 19), they appear to have been
compound figures, unlike any real object in nature; artificial
images possessing the features and properties of several
animals. Two cherubim were placed on the mercy-seat of the ark;
two of colossal size overshadowed it in Solomon's temple.
Ezekiel (1:4-14) speaks of four; and this number of "living
creatures" is mentioned in Rev. 4:6. Those on the ark are called
the "cherubim of glory" (Heb. 9:5), i.e., of the Shechinah, or
cloud of glory, for on them the visible glory of God rested.
They were placed one at each end of the mercy-seat, with wings
stretched upward, and their faces "toward each other and toward
the mercy-seat." They were anointed with holy oil, like the ark
itself and the other sacred furniture.
The cherubim were symbolical. They were intended to represent
spiritual existences in immediate contact with Jehovah. Some
have regarded them as symbolical of the chief ruling power by
which God carries on his operations in providence (Ps. 18:10).
Others interpret them as having reference to the redemption of
men, and as symbolizing the great rulers or ministers of the
church. Many other opinions have been held regarding them which
need not be referred to here. On the whole, it seems to be most
satisfactory to regard the interpretation of the symbol to be
variable, as is the symbol itself.
Their office was, (1) on the expulsion of our first parents
from Eden, to prevent all access to the tree of life; and (2) to
form the throne and chariot of Jehovah in his manifestation of
himself on earth. He dwelleth between and sitteth on the
cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).
the name of several Syrian kings from B.C. 280 to B.C. 65. The
most notable of these were, (1.) Antiochus the Great, who
ascended the throne B.C. 223. He is regarded as the "king of the
north" referred to in Dan. 11:13-19. He was succeeded (B.C. 187)
by his son, Seleucus Philopater, spoken of by Daniel (11:20) as
"a raiser of taxes", in the Revised Version, "one that shall
cause an exactor to pass through the glory of the kingdom."
(2.) Antiochus IV., surnamed "Epiphanes" i.e., the
Illustrious, succeeded his brother Seleucus (B.C. 175). His
career and character are prophetically described by Daniel
(11:21-32). He was a "vile person." In a spirit of revenge he
organized an expedition against Jerusalem, which he destroyed,
putting vast multitudes of its inhabitants to death in the most
cruel manner. From this time the Jews began the great war of
independence under their heroic Maccabean leaders with marked
success, defeating the armies of Antiochus that were sent
against them. Enraged at this, Antiochus marched against them in
person, threatening utterly to exterminate the nation; but on
the way he was suddenly arrested by the hand of death (B.C.
whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2
Chr. 29:1), whom he succeeded on the throne of the kingdom of
Judah. He reigned twenty-nine years (B.C. 726-697). The history
of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2
Chr. 29-32. He is spoken of as a great and good king. In public
life he followed the example of his great-granfather Uzziah. He
set himself to abolish idolatry from his kingdom, and among
other things which he did for this end, he destroyed the "brazen
serpent," which had been removed to Jerusalem, and had become an
object of idolatrous worship (Num. 21:9). A great reformation
was wrought in the kingdom of Judah in his day (2 Kings 18:4; 2
On the death of Sargon and the accession of his son
Sennacherib to the throne of Assyria, Hezekiah refused to pay
the tribute which his father had paid, and "rebelled against the
king of Assyria, and served him not," but entered into a league
with Egypt (Isa. 30; 31; 36:6-9). This led to the invasion of
Judah by Sennacherib (2 Kings 18:13-16), who took forty cities,
and besieged Jerusalem with mounds. Hezekiah yielded to the
demands of the Assyrian king, and agreed to pay him three
hundred talents of silver and thirty of gold (18:14).
But Sennacherib dealt treacherously with Hezekiah (Isa. 33:1),
and a second time within two years invaded his kingdom (2 Kings
18:17; 2 Chr. 32:9; Isa. 36). This invasion issued in the
destruction of Sennacherib's army. Hezekiah prayed to God, and
"that night the angel of the Lord went out, and smote in the
camp of the Assyrians 185,000 men." Sennacherib fled with the
shattered remnant of his forces to Nineveh, where, seventeen
years after, he was assassinated by his sons Adrammelech and
Sharezer (2 Kings 19:37). (See SENNACHERIB T0003273.)
The narrative of Hezekiah's sickness and miraculous recovery
is found in 2 Kings 20:1, 2 Chr. 32:24, Isa. 38:1. Various
ambassadors came to congratulate him on his recovery, and among
them Merodach-baladan, the viceroy of Babylon (2 Chr. 32:23; 2
Kings 20:12). He closed his days in peace and prosperity, and
was succeeded by his son Manasseh. He was buried in the
"chiefest of the sepulchres of the sons of David" (2 Chr.
32:27-33). He had "after him none like him among all the kings
of Judah, nor any that were before him" (2 Kings 18:5). (See
Assur has given a brother, successor of Sennacherib (2 Kings
19:37; Isa. 37:38). He ascended the throne about B.C. 681.
Nothing further is recorded of him in Scripture, except that he
settled certain colonists in Samaria (Ezra 4:2). But from the
monuments it appears that he was the most powerful of all the
Assyrian monarchs. He built many temples and palaces, the most
magnificent of which was the south-west palace at Nimrud, which
is said to have been in its general design almost the same as
Solomon's palace, only much larger (1 Kings 7:1-12).
In December B.C. 681 Sennacherib was murdered by two of his
sons, who, after holding Nineveh for forty-two days, were
compelled to fly to Erimenas of Ararat, or Armenia. Their
brother Esarhaddon, who had been engaged in a campaign against
Armenia, led his army against them. They were utterly overthrown
in a battle fought April B.C. 680, near Malatiyeh, and in the
following month Esarhaddon was crowned at Nineveh. He restored
Babylon, conquered Egypt, and received tribute from Manasseh of
Judah. He died in October B.C. 668, while on the march to
suppress an Egyptian revolt, and was succeeded by his son
Assur-bani-pal, whose younger brother was made viceroy of
or Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.). He
appears in the Assyrian records as gaining, in the fifth year of
his reign (about B.C. 741), a victory over Azariah (= Uzziah in
2 Chr.26:1), king of Judah, whose achievements are described in
2 Chr. 26:6-15. He is first mentioned in Scripture, however, as
gaining a victory over Pekah, king of Israel, and Rezin of
Damascus, who were confederates. He put Rezin to death, and
punished Pekah by taking a considerable portion of his kingdom,
and carrying off (B.C. 734) a vast number of its inhabitants
into captivity (2 Kings 15:29; 16:5-9; 1 Chr. 5:6, 26), the
Reubenites, the Gadites, and half the tribe of Manasseh whom he
settled in Gozan. In the Assyrian annals it is further related
that, before he returned from Syria, he held a court at
Damascus, and received submission and tribute from the
neighbouring kings, among whom were Pekah of Samaria and
"Yahu-khazi [i.e., Ahaz], king of Judah" (compare 2 Kings
He was the founder of what is called "the second Assyrian
empire," an empire meant to embrace the whole world, the centre
of which should be Nineveh. He died B.C. 728, and was succeeded
by a general of his army, Ulula, who assumed the name
the holder or supporter, the name of several Persian kings. (1.)
Darius the Mede (Dan. 11:1), "the son of Ahasuerus, of the seed
of the Medes" (9:1). On the death of Belshazzar the Chaldean he
"received the kingdom" of Babylon as viceroy from Cyrus. During
his brief reign (B.C. 538-536) Daniel was promoted to the
highest dignity (Dan. 6:1, 2); but on account of the malice of
his enemies he was cast into the den of lions. After his
miraculous escape, a decree was issued by Darius enjoining
"reverence for the God of Daniel" (6:26). This king was probably
the "Astyages" of the Greek historians. Nothing can, however, be
with certainty affirmed regarding him. Some are of opinion that
the name "Darius" is simply a name of office, equivalent to
"governor," and that the "Gobryas" of the inscriptions was the
person intended by the name.
(2.) Darius, king of Persia, was the son of Hystaspes, of the
royal family of the Achaemenidae. He did not immediately succeed
Cyrus on the throne. There were two intermediate kings, viz.,
Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned
from B.C. 529-522, and was succeeded by a usurper named Smerdis,
who occupied the throne only ten months, and was succeeded by
this Darius (B.C. 521-486). Smerdis was a Margian, and therefore
had no sympathy with Cyrus and Cambyses in the manner in which
they had treated the Jews. He issued a decree prohibiting the
restoration of the temple and of Jerusalem (Ezra 4:17-22). But
soon after his death and the accession of Darius, the Jews
resumed their work, thinking that the edict of Smerdis would be
now null and void, as Darius was in known harmony with the
religious policy of Cyrus. The enemies of the Jews lost no time
in bringing the matter under the notice of Darius, who caused
search to be made for the decree of Cyrus (q.v.). It was not
found at Babylon, but at Achmetha (Ezra 6:2); and Darius
forthwith issued a new decree, giving the Jews full liberty to
prosecute their work, at the same time requiring the Syrian
satrap and his subordinates to give them all needed help. It was
with the army of this king that the Greeks fought the famous
battle of Marathon (B.C. 490). During his reign the Jews enjoyed
much peace and prosperity. He was succeeded by Ahasuerus, known
to the Greeks as Xerxes, who reigned for twenty-one years.
(3.) Darius the Persian (Neh. 12:22) was probably the Darius
II. (Ochus or Nothus) of profane history, the son of Artaxerxes
Longimanus, who was the son and successor of Ahasuerus (Xerxes).
There are some, however, who think that the king here meant was
Darius III. (Codomannus), the antagonist of Alexander the Great
This word does not occur in Scripture. It was the name given to
the leaders of the national party among the Jews who suffered in
the persecution under Antiochus Epiphanes, who succeeded to the
Syrian throne B.C. 175. It is supposed to have been derived from
the Hebrew word (makkabah) meaning "hammer," as suggestive of
the heroism and power of this Jewish family, who are, however,
more properly called Asmoneans or Hasmonaeans, the origin of
which is much disputed.
After the expulsion of Antiochus Epiphanes from Egypt by the
Romans, he gave vent to his indignation on the Jews, great
numbers of whom he mercilessly put to death in Jerusalem. He
oppressed them in every way, and tried to abolish altogether the
Jewish worship. Mattathias, an aged priest, then residing at
Modin, a city to the west of Jerusalem, became now the
courageous leader of the national party; and having fled to the
mountains, rallied round him a large band of men prepared to
fight and die for their country and for their religion, which
was now violently suppressed. In 1 Macc. 2:60 is recorded his
dying counsels to his sons with reference to the war they were
now to carry on. His son Judas, "the Maccabee," succeeded him
(B.C. 166) as the leader in directing the war of independence,
which was carried on with great heroism on the part of the Jews,
and was terminated in the defeat of the Syrians.
middle district, Vulgate, Messa. (1.) A plain in that part of
the boundaries of Arabia inhabited by the descendants of Joktan
(2.) Heb. meysh'a, "deliverance," the eldest son of Caleb (1
Chr. 2:42), and brother of Jerahmeel.
(3.) Heb. id, a king of Moab, the son of Chemosh-Gad, a man of
great wealth in flocks and herds (2 Kings 3:4). After the death
of Ahab at Ramoth-Gilead, Mesha shook off the yoke of Israel;
but on the ascension of Jehoram to the throne of Israel, that
king sought the help of Jehoshaphat in an attempt to reduce the
Moabites again to their former condition. The united armies of
the two kings came unexpectedly on the army of the Moabites, and
gained over them an easy victory. The whole land was devastated
by the conquering armies, and Mesha sought refuge in his last
stronghold, Kir-harasheth (q.v.). Reduced to despair, he
ascended the wall of the city, and there, in the sight of the
allied armies, offered his first-born son a sacrifice to
Chemosh, the fire-god of the Moabites. This fearful spectacle
filled the beholders with horror, and they retired from before
the besieged city, and recrossed the Jordan laden with spoil (2
The exploits of Mesha are recorded in the Phoenician
inscription on a block of black basalt found at Dibon, in Moab,
usually called the "Moabite stone" (q.v.).
righteous. (1.) A son of Ahitub, of the line of Eleazer (2 Sam.
8:17; 1 Chr. 24:3), high priest in the time of David (2 Sam.
20:25) and Solomon (1 Kings 4:4). He is first mentioned as
coming to take part with David at Hebron (1 Chr. 12:27, 28). He
was probably on this account made ruler over the Aaronites
(27:17). Zadok and Abiathar acted as high priests on several
important occasions (1 Chr. 15:11; 2 Sam. 15:24-29, 35, 36); but
when Adonijah endeavoured to secure the throne, Abiathar went
with him, and therefore Solomon "thrust him out from being high
priest," and Zadok, remaining faithful to David, became high
priest alone (1 Kings 2:27, 35; 1 Chr. 29:22). In him the line
of Phinehas resumed the dignity, and held it till the fall of
Jerusalem. He was succeeded in his sacred office by his son
Azariah (1 Kings 4:2; compare 1 Chr. 6:3-9).
(2.) The father of Jerusha, who was wife of King Uzziah, and
mother of King Jotham (2 Kings 15:33; 2 Chr. 27:1).
(3.) "The scribe" set over the treasuries of the temple by
Nehemiah along with a priest and a Levite (Neh. 13:13).
(4.) The sons of Baana, one of those who assisted in
rebuilding the wall of Jerusalem (Neh. 3:4).
(= Khudur-Lagamar of the inscriptions), king of Elam. Many
centuries before the age of Abraham, Canaan and even the
Sinaitic peninsula had been conquered by Babylonian kings, and
in the time of Abraham himself Babylonia was ruled by a dynasty
which claimed sovereignity over Syria and Israel. The kings
of the dynasty bore names which were not Babylonian, but at once
South Arabic and Hebrew. The most famous king of the dynasty was
Khammu-rabi, who united Babylonia under one rule, and made
Babylon its capital. When he ascended the throne, the country
was under the suzerainty of the Elamites, and was divided into
two kingdoms, that of Babylon (the Biblical Shinar) and that of
Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku
("the servant of the moon-god"), the son of an Elamite prince,
Kudur-Mabug, who is entitled "the father of the land of the
Amorites." A recently discovered tablet enumerates among the
enemies of Khammu-rabi, Kudur-Lagamar ("the servant of the
goddess Lagamar") or Chedorlaomer, Eri-Aku or Arioch, and
Tudkhula or Tidal. Khammu-rabi, whose name is also read
Ammi-rapaltu or Amraphel by some scholars, succeeded in
overcoming Eri-Aku and driving the Elamites out of Babylonia.
Assur-bani-pal, the last of the Assyrian conquerors, mentions in
two inscriptions that he took Susa 1635 years after
Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in
the year B.C. 660 that Assur-bani-pal took Susa.
father of peace; i.e., "peaceful" David's son by Maacah (2 Sam.
3:3; compare 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. Compare Ex.
32:32; Rom. 9:3).
Absalom's three sons (2 Sam. 14:27; compare 18:18) had all died
before him, so that he left only a daughter, Tamar, who became
the grandmother of Abijah.
healed by Jehovah, or Jehovah will support. The son of Amon, and
his successor on the throne of Judah (2 Kings 22:1; 2 Chr.
34:1). His history is contained in 2 Kings 22, 23. He stands
foremost among all the kings of the line of David for unswerving
loyalty to Jehovah (23:25). He "did that which was right in the
sight of the Lord, and walked in all the way of David his
father." He ascended the throne at the early age of eight years,
and it appears that not till eight years afterwards did he begin
"to seek after the God of David his father." At that age he
devoted himself to God. He distinguished himself by beginning a
war of extermination against the prevailing idolatry, which had
practically been the state religion for some seventy years (2
Chr. 34:3; compare Jer. 25:3, 11, 29).
In the eighteenth year of his reign he proceeded to repair and
beautify the temple, which by time and violence had become
sorely dilapidated (2 Kings 22:3, 5, 6; 23:23; 2 Chr. 34:11).
While this work was being carried on, Hilkiah, the high priest,
discovered a roll, which was probably the original copy of the
law, the entire Pentateuch, written by Moses.
When this book was read to him, the king was alarmed by the
things it contained, and sent for Huldah, the "prophetess," for
her counsel. She spoke to him words of encouragement, telling
him that he would be gathered to his fathers in peace before the
threatened days of judgment came. Josiah immediately gathered
the people together, and engaged them in a renewal of their
ancient national covenant with God. The Passover was then
celebrated, as in the days of his great predecessor, Hezekiah,
with unusual magnificence. Nevertheless, "the Lord turned not
from the fierceness of his great wrath wherewith his anger was
kindled against Judah" (2 Kings 22:3-20; 23:21-27; 2 Chr.
35:1-19). During the progress of this great religious revolution
Jeremiah helped it on by his earnest exhortations.
Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in
an expedition against the king of Assyria, with the view of
gaining possession of Carchemish, sought a passage through the
territory of Judah for his army. This Josiah refused to permit.
He had probably entered into some new alliance with the king of
Assyria, and faithful to his word he sought to oppose the
progress of Necho.
The army of Judah went out and encountered that of Egypt at
Megiddo, on the verge of the plain of Esdraelon. Josiah went
into the field in disguise, and was fatally wounded by a random
arrow. His attendants conveyed him toward Jerusalem, but had
only reached Hadadrimmon, a few miles south of Megiddo, when he
died (2 Kings 23:28, 30; compare 2 Chr. 35:20-27), after a reign
of thirty-one years. He was buried with the greatest honours in
fulfilment of Huldah's prophecy (2 Kings 22:20; compare Jer.
34:5). Jeremiah composed a funeral elegy on this the best of the
kings of Israel (Lam. 4:20; 2 Chr. 35:25). The outburst of
national grief on account of his death became proverbial (Zech.
12:11; compare Rev. 16:16).
Hebrew "olah"; i.e., "ascending," the whole being consumed by
fire, and regarded as ascending to God while being consumed.
Part of every offering was burnt in the sacred fire, but this
was wholly burnt, a "whole burnt offering." It was the most
frequent form of sacrifice, and apparently the only one
mentioned in the book of Genesis. Such were the sacrifices
offered by Abel (Gen. 4:3, 4, here called "minhah"; i.e., "a
gift"), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by
the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the
manner in which burnt sacrifices were to be offered. There were
"the continual burnt offering" (Ex. 29:38-42; Lev. 6:9-13), "the
burnt offering of every sabbath," which was double the daily one
(Num. 28:9, 10), "the burnt offering of every month" (28:11-15),
the offerings at the Passover (19-23), at Pentecost (Lev.
23:16), the feast of Trumpets (23:23-25), and on the day of
Atonement (Lev. 16).
On other occasions special sacrifices were offered, as at the
consecration of Aaron (Ex. 29) and the dedication of the temple
(1 Kings 8:5, 62-64).
Free-will burnt offerings were also permitted (Lev. 1:13), and
were offered at the accession of Solomon to the throne (1 Chr.
29:21), and at the reformation brought about by Hezekiah (2 Chr.
These offerings signified the complete dedication of the
offerers unto God. This is referred to in Rom. 12:1. (See ALTAR
T0000185, SACRIFICE T0003179.)
Jehovah is perfect. (1.) The youngest of Gideon's seventy sons.
He escaped when the rest were put to death by the order of
Abimelech (Judg. 9:5). When "the citizens of Shechem and the
whole house of Millo" were gathered together "by the plain of
the pillar" (i.e., the stone set up by Joshua, 24:26; compare Gen.
35:4) "that was in Shechem, to make Abimelech king," from one of
the heights of Mount Gerizim he protested against their doing so
in the earliest parable, that of the bramble-king. His words
then spoken were prophetic. There came a recoil in the feelings
of the people toward Abimelech, and then a terrible revenge, in
which many were slain and the city of Shechem was destroyed by
Abimelech (Judg. 9:45). Having delivered his warning, Jotham
fled to Beer from the vengeance of Abimelech (9:7-21).
(2.) The son and successor of Uzziah on the throne of Judah.
As during his last years Uzziah was excluded from public life on
account of his leprosy, his son, then twenty-five years of age,
administered for seven years the affairs of the kingdom in his
father's stead (2 Chr. 26:21, 23; 27:1). After his father's
death he became sole monarch, and reigned for sixteen years
(B.C. 759-743). He ruled in the fear of God, and his reign was
prosperous. He was contemporary with the prophets Isaiah, Hosea,
and Micah, by whose ministrations he profited. He was buried in
the sepulchre of the kings, greatly lamented by the people (2
Kings 15:38; 2 Chr. 27:7-9).
(In the inscriptions, "Sarra-yukin" [the god] has appointed the
king; also "Sarru-kinu," the legitimate king.) On the death of
Shalmaneser (B.C. 723), one of the Assyrian generals established
himself on the vacant throne, taking the name of "Sargon," after
that of the famous monarch, the Sargon of Accad, founder of the
first Semitic empire, as well as of one of the most famous
libraries of Chaldea. He forthwith began a conquering career,
and became one of the most powerful of the Assyrian monarchs. He
is mentioned by name in the Bible only in connection with the
siege of Ashdod (Isa. 20:1).
At the very beginning of his reign he besieged and took the
city of Samaria (2 Kings 17:6; 18:9-12). On an inscription found
in the palace he built at Khorsabad, near Nieveh, he says, "The
city of Samaria I besieged, I took; 27,280 of its inhabitants I
carried away; fifty chariots that were among them I collected,"
etc. The northern kingdom he changed into an Assyrian satrapy.
He afterwards drove Merodach-baladan (q.v.), who kept him at bay
for twelve years, out of Babylon, which he entered in triumph.
By a succession of victories he gradually enlarged and
consolidated the empire, which now extended from the frontiers
of Egypt in the west to the mountains of Elam in the east, and
thus carried almost to completion the ambitious designs of
Tiglath-pileser (q.v.). He was murdered by one of his own
soldiers (B.C. 705) in his palace at Khorsabad, after a reign of
sixteen years, and was succeeded by his son Sennacherib.
retribution. (1.) The son of Jabesh, otherwise unknown. He
"conspired against Zachariah, and smote him before the people,
and slew him, and reigned in his stead" (2 Kings 15:10). He
reigned only "a month of days in Samaria" (15:13, marg.).
Menahem rose up against Shallum and put him to death (2 Kings
15:14, 15, 17), and became king in his stead.
(2.) Keeper of the temple vestments in the reign of Josiah (2
(3.) One of the posterity of Judah (1 Chr. 2:40, 41).
(4.) A descendant of Simeon (1 Chr. 4:25).
(5.) One of the line of the high priests (1 Chr. 6:13).
(6.) 1 Chr. 7:13.
(7.) A keeper of the gate in the reign of David (1 Chr. 9:17).
(8.) A Levite porter (1 Chr. 9:19, 31; Jer. 35:4).
(9.) An Ephraimite chief (2 Chr. 28:12).
(10.) The uncle of the prophet Jeremiah (Jer. 32:7).
(11.) A son of king Josiah (1 Chr. 3:15; Jer. 22:11), who was
elected to succeed his father on the throne, although he was two
years younger than his brother Eliakim. He assumed the crown
under the name of Jehoahaz (q.v.). He did not imitate the
example of his father (2 Kings 23:32), but was "a young lion,
and it learned to catch the prey; it devoured men" (Ezek. 19:3).
His policy was anti-Egyptian therefore. Necho, at that time at
Riblah, sent an army against Jerusalem, which at once yielded,
and Jehoahaz was carried captive to the Egyptian camp, Eliakim
being appointed king in his stead. He remained a captive in
Egypt till his death, and was the first king of Judah that died
whom Jehovah gave, the name of fifteen or more persons that are
mentioned in Scripture. The chief of these are, (1.) A Levite
descended from Gershom (Judg. 18:30). His history is recorded in
17:7-13 and 18:30. The Rabbins changed this name into Manasseh
"to screen the memory of the great lawgiver from the stain of
having so unworthy an apostate among his near descendants." He
became priest of the idol image at Dan, and this office
continued in his family till the Captivity.
(2.) The eldest son of king Saul, and the bosom friend of
David. He is first mentioned when he was about thirty years of
age, some time after his father's accession to the throne (1
Sam. 13:2). Like his father, he was a man of great strength and
activity (2 Sam. 1:23), and excelled in archery and slinging (1
Chr. 12:2;2 Sam. 1:22). The affection that evidently subsisted
between him and his father was interrupted by the growth of
Saul's insanity. At length, "in fierce anger," he left his
father's presence and cast in his lot with the cause of David (1
Sam. 20:34). After an eventful career, interwoven to a great
extent with that of David, he fell, along with his father and
his two brothers, on the fatal field of Gilboa (1 Sam. 31:2, 8).
He was first buried at Jabesh-gilead, but his remains were
afterwards removed with those of his father to Zelah, in
Benjamin (2 Sam. 21:12-14). His death was the occasion of
David's famous elegy of "the Song of the Bow" (2 Sam. 1:17-27).
He left one son five years old, Merib-baal, or Mephibosheth (2
Sam. 4:4; compare 1 Chr. 8:34).
(3.) Son of the high priest Abiathar, and one who adhered to
David at the time of Absalom's rebellion (2 Sam. 15:27, 36). He
is the last descendant of Eli of whom there is any record.
(4.) Son of Shammah, and David's nephew, and also one of his
chief warriors (2 Sam. 21:21). He slew a giant in Gath.
impregnable, a royal Canaanite city in the Shephelah, or
maritime plain of Israel (Josh. 10:3, 5; 12:11). It was taken
and destroyed by the Israelites (Josh. 10:31-33). It afterwards
became, under Rehoboam, one of the strongest fortresses of Judah
(2 Chr. 10:9). It was assaulted and probably taken by
Sennacherib (2 Kings 18:14, 17; 19:8; Isa. 36:2). An account of
this siege is given on some slabs found in the chambers of the
palace of Koyunjik, and now in the British Museum. The
inscription has been deciphered as follows:, "Sennacherib, the
mighty king, king of the country of Assyria, sitting on the
throne of judgment before the city of Lachish: I gave permission
for its slaughter." (See NINEVEH T0002735.)
Lachish has been identified with Tell-el-Hesy, where a
cuneiform tablet has been found, containing a letter supposed to
be from Amenophis at Amarna in reply to one of the Amarna
tablets sent by Zimrida from Lachish. This letter is from the
chief of Atim (=Etam, 1 Chr. 4:32) to the chief of Lachish, in
which the writer expresses great alarm at the approach of
marauders from the Hebron hills. "They have entered the land,"
he says, "to lay waste...strong is he who has come down. He lays
waste." This letter shows that "the communication by tablets in
cuneiform script was not only usual in writing to Egypt, but in
the internal correspondence of the country. The letter, though
not so important in some ways as the Moabite stone and the
Siloam text, is one of the most valuable discoveries ever made
in Israel" (Conder's Tell Amarna Tablets, p. 134).
Excavations at Lachish are still going on, and among other
discoveries is that of an iron blast-furnace, with slag and
ashes, which is supposed to have existed B.C. 1500. If the
theories of experts are correct, the use of the hot-air blast
instead of cold air (an improvement in iron manufacture patented
by Neilson in 1828) was known fifteen hundred years before
Christ. (See FURNACE T0001398.)
God is my judge, or judge of God. (1.) David's second son, "born
unto him in Hebron, of Abigail the Carmelitess" (1 Chr. 3:1). He
is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once
spoken of in the Old Testament as a prophet. His life and
prophecies are recorded in the Book of Daniel. He was descended
from one of the noble families of Judah (Dan. 1:3), and was
probably born in Jerusalem about B.C. 623, during the reign of
Josiah. At the first deportation of the Jews by Nebuchadnezzar
(the kingdom of Israel had come to an end nearly a century
before), or immediately after his victory over the Egyptians at
the second battle of Carchemish, in the fourth year of the reign
of Jehoiakim (B.C. 606), Daniel and other three noble youths
were carried off to Babylon, along with part of the vessels of
the temple. There he was obliged to enter into the service of
the king of Babylon, and in accordance with the custom of the
age received the Chaldean name of Belteshazzar, i.e., "prince of
Bel," or "Bel protect the king!" His residence in Babylon was
very probably in the palace of Nebuchadnezzar, now identified
with a mass of shapeless mounds called the Kasr, on the right
bank of the river.
His training in the schools of the wise men in Babylon (Dan.
1:4) was to fit him for service to the empire. He was
distinguished during this period for his piety and his stict
observance of the Mosaic law (1:8-16), and gained the confidence
and esteem of those who were over him. His habit of attention
gained during his education in Jerusalem enabled him soon to
master the wisdom and learning of the Chaldeans, and even to
excel his compeers.
At the close of his three years of discipline and training in
the royal schools, Daniel was distinguished for his proficiency
in the "wisdom" of his day, and was brought out into public
life. He soon became known for his skill in the interpretation
of dreams (1:17; 2:14), and rose to the rank of governor of the
province of Babylon, and became "chief of the governors" (Chald.
Rab-signin) over all the wise men of Babylon. He made known and
also interpreted Nebuchadnezzar's dream; and many years
afterwards, when he was now an old man, amid the alarm and
consternation of the terrible night of Belshazzar's impious
feast, he was called in at the instance of the queen-mother
(perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret
the mysterious handwriting on the wall. He was rewarded with a
purple robe and elevation to the rank of "third ruler." The
place of "second ruler" was held by Belshazzar as associated
with his father, Nabonidus, on the throne (5:16). Daniel
interpreted the handwriting, and "in that night was Belshazzar
the king of the Chaldeans slain."
After the taking of Babylon, Cyrus, who was now master of all
Asia from India to the Dardanelles, placed Darius (q.v.), a
Median prince, on the throne, during the two years of whose
reign Daniel held the office of first of the "three presidents"
of the empire, and was thus practically at the head of affairs,
no doubt interesting himself in the prospects of the captive
Jews (Dan. 9), whom he had at last the happiness of seeing
restored to their own land, although he did not return with
them, but remained still in Babylon. His fidelity to God exposed
him to persecution, and he was cast into a den of lions, but was
miraculously delivered; after which Darius issued a decree
enjoining reverence for "the God of Daniel" (6:26). He
"prospered in the reign of Darius, and in the reign of Cyrus the
Persian," whom he probably greatly influenced in the matter of
the decree which put an end to the Captivity (B.C. 536).
He had a series of prophetic visions vouch-safed to him which
opened up the prospect of a glorious future for the people of
God, and must have imparted peace and gladness to his spirit in
his old age as he waited on at his post till the "end of the
days." The time and circumstances of his death are not recorded.
He probably died at Susa, about eighty-five years of age.
Ezekiel, with whom he was contemporary, mentions him as a
pattern of righteousness (14:14, 20) and wisdom (28:3). (See
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.].)
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).
Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his
father to congratulate David on the occasion of his victory over
Hadadezer (2 Sam. 8:10).
(2.) A Levite of the family of Gershom (1 Chr. 26:25).
(3.) A priest sent by Jehoshaphat to instructruct the people
in Judah (2 Chr. 17:8).
(4.) The son of Ahab and Jezebel, and successor to his brother
Ahaziah on the throne of Israel. He reigned twelve years, B.C.
896-884 (2 Kings 1:17; 3:1). His first work was to reduce to
subjection the Moabites, who had asserted their independence in
the reign of his brother. Jehoshaphat, king of Judah, assisted
Jehoram in this effort. He was further helped by his ally the
king of Edom. Elisha went forth with the confederated army (2
Kings 3:1-19), and at the solicitation of Jehoshaphat encouraged
the army with the assurance from the Lord of a speedy victory.
The Moabites under Mesha their king were utterly routed and
their cities destroyed. At Kir-haraseth Mesha made a final
stand. The Israelites refrained from pressing their victory
further, and returned to their own land.
Elisha afterwards again befriended Jehoram when a war broke
out between the Syrians and Israel, and in a remarkable way
brought that war to a bloodless close (2 Kings 6:23). But
Jehoram, becoming confident in his own power, sank into
idolatry, and brought upon himself and his land another Syrian
invasion, which led to great suffering and distress in Samaria
(2 Kings 6:24-33). By a remarkable providential interposition
the city was saved from utter destruction, and the Syrians were
put to flight (2 Kings 7:6-15).
Jehoram was wounded in a battle with the Syrians at Ramah, and
obliged to return to Jezreel (2 Kings 8:29; 9:14, 15), and soon
after the army proclaimed their leader Jehu king of Israel, and
revolted from their allegiance to Jehoram (2 Kings 9). Jehoram
was pierced by an arrow from Jehu's bow on the piece of ground
at Jezreel which Ahab had taken from Naboth, and there he died
(2 Kings 9:21-29).
(5.) The eldest son and successor of Jehoshaphat, king of
Judah. He reigned eight years (B.C. 892-885) alone as king of
Judah, having been previously for some years associated with his
father (2 Chr. 21:5, 20; 2 Kings 8:16). His wife was Athaliah,
the daughter of Ahab and Jezebel. His daughter Jehosheba was
married to the high priest Jehoiada. He sank into gross
idolatry, and brought upon himself and his kingdom the anger of
Jehovah. The Edomites revolted from under his yoke, and the
Philistines and the Arabians and Cushites invaded the land, and
carried away great spoil, along with Jehoram's wives and all his
children, except Ahaziah. He died a painful death from a fearful
malady, and was refused a place in the sepulchre of the kings (2
Kings 8:16-24; 2 Chr. 21).
who makes to forget. "God hath made me forget" (Heb. nashshani),
Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his
brother Ephraim were afterwards adopted by Jacob as his own sons
(48:1). There is an account of his marriage to a Syrian (1 Chr.
7:14); and the only thing afterwards recorded of him is, that
his grandchildren were "brought up upon Joseph's knees" (Gen.
50:23; R.V., "born upon Joseph's knees") i.e., were from their
birth adopted by Joseph as his own children.
The tribe of Manasseh was associated with that of Ephraim and
Benjamin during the wanderings in the wilderness. They encamped
on the west side of the tabernacle. According to the census
taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35;
2:20, 21). Forty years afterwards its numbers had increased to
52,700 (26:34, 37), and it was at this time the most
distinguished of all the tribes.
The half of this tribe, along with Reuben and Gad, had their
territory assigned them by Moses on the east of the Jordan
(Josh. 13:7-14); but it was left for Joshua to define the limits
of each tribe. This territory on the east of Jordan was more
valuable and of larger extent than all that was allotted to the
nine and a half tribes in the land of Israel. It is sometimes
called "the land of Gilead," and is also spoken of as "on the
other side of Jordan." The portion given to the half tribe of
Manasseh was the largest on the east of Jordan. It embraced the
whole of Bashan. It was bounded on the south by Mahanaim, and
extended north to the foot of Lebanon. Argob, with its sixty
cities, that "ocean of basaltic rocks and boulders tossed about
in the wildest confusion," lay in the midst of this territory.
The whole "land of Gilead" having been conquered, the two and
a half tribes left their wives and families in the fortified
cities there, and accompanied the other tribes across the
Jordan, and took part with them in the wars of conquest. The
allotment of the land having been completed, Joshua dismissed
the two and a half tribes, commending them for their heroic
service (Josh. 22:1-34). Thus dismissed, they returned over
Jordan to their own inheritance. (See ED T0001125.)
On the west of Jordan the other half of the tribe of Manasseh
was associated with Ephraim, and they had their portion in the
very centre of Israel, an area of about 1,300 square miles,
the most valuable part of the whole country, abounding in
springs of water. Manasseh's portion was immediately to the
north of that of Ephraim (Josh. 16). Thus the western Manasseh
defended the passes of Esdraelon as the eastern kept the passes
of the Hauran.
(2.) The only son and successor of Hezekiah on the throne of
Judah. He was twelve years old when he began to reign (2 Kings
21:1), and he reigned fifty-five years (B.C. 698-643). Though he
reigned so long, yet comparatively little is known of this king.
His reign was a continuation of that of Ahaz, both in religion
and national polity. He early fell under the influence of the
heathen court circle, and his reign was characterized by a sad
relapse into idolatry with all its vices, showing that the
reformation under his father had been to a large extent only
superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and
persistent attempt was made, and all too successfully, to banish
the worship of Jehovah out of the land. Amid this wide-spread
idolatry there were not wanting, however, faithful prophets
(Isaiah, Micah) who lifted up their voice in reproof and in
warning. But their fidelity only aroused bitter hatred, and a
period of cruel persecution against all the friends of the old
religion began. "The days of Alva in Holland, of Charles IX. in
France, or of the Covenanters under Charles II. in Scotland,
were anticipated in the Jewish capital. The streets were red
with blood." There is an old Jewish tradition that Isaiah was
put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30),
having been sawn asunder in the trunk of a tree. Psalms 49, 73,
77, 140, and 141 seem to express the feelings of the pious amid
the fiery trials of this great persecution. Manasseh has been
called the "Nero of Israel."
Esarhaddon, Sennacherib's successor on the Assyrian throne,
who had his residence in Babylon for thirteen years (the only
Assyrian monarch who ever reigned in Babylon), took Manasseh
prisoner (B.C. 681) to Babylon. Such captive kings were usually
treated with great cruelty. They were brought before the
conqueror with a hook or ring passed through their lips or their
jaws, having a cord attached to it, by which they were led. This
is referred to in 2 Chr. 33:11, where the Authorized Version
reads that Esarhaddon "took Manasseh among the thorns;" while
the Revised Version renders the words, "took Manasseh in
chains;" or literally, as in the margin, "with hooks." (Compare 2
The severity of Manasseh's imprisonment brought him to
repentance. God heard his cry, and he was restored to his
kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and
enjoined the people to worship Jehovah; but there was no
thorough reformation. After a lengthened reign extending through
fifty-five years, the longest in the history of Judah, he died,
and was buried in the garden of Uzza, the "garden of his own
house" (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of
David, among his ancestors. He was succeeded by his son Amon.
In Judg. 18:30 the correct reading is "Moses," and not
"Manasseh." The name "Manasseh" is supposed to have been
introduced by some transcriber to avoid the scandal of naming
the grandson of Moses the great lawgiver as the founder of an
peaceful, (Heb. Shelomoh), David's second son by Bathsheba,
i.e., the first after their legal marriage (2 Sam. 12). He was
probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded
his father on the throne in early manhood, probably about
sixteen or eighteen years of age. Nathan, to whom his education
was intrusted, called him Jedidiah, i.e., "beloved of the Lord"
(2 Sam. 12:24, 25). He was the first king of Israel "born in the
purple." His father chose him as his successor, passing over the
claims of his elder sons: "Assuredly Solomon my son shall reign
after me." His history is recorded in 1 Kings 1-11 and 2 Chr.
1-9. His elevation to the throne took place before his father's
death, and was hastened on mainly by Nathan and Bathsheba, in
consequence of the rebellion of Adonijah (1 Kings 1:5-40).
During his long reign of forty years the Hebrew monarchy gained
its highest splendour. This period has well been called the
"Augustan age" of the Jewish annals. The first half of his reign
was, however, by far the brighter and more prosperous; the
latter half was clouded by the idolatries into which he fell,
mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21,
Before his death David gave parting instructions to his son (1
Kings 2:1-9; 1 Chr. 22:7-16; 28). As soon as he had settled
himself in his kingdom, and arranged the affairs of his
extensive empire, he entered into an alliance with Egypt by the
marriage of the daughter of Pharaoh (1 Kings 3:1), of whom,
however, nothing further is recorded. He surrounded himself with
all the luxuries and the external grandeur of an Eastern
monarch, and his government prospered. He entered into an
alliance with Hiram, king of Tyre, who in many ways greatly
assisted him in his numerous undertakings. (See HIRAM
For some years before his death David was engaged in the
active work of collecting materials (1 Chr. 29:6-9; 2 Chr.
2:3-7) for building a temple in Jerusalem as a permanent abode
for the ark of the covenant. He was not permitted to build the
house of God (1 Chr. 22:8); that honour was reserved to his son
Solomon. (See TEMPLE T0003610.)
After the completion of the temple, Solomon engaged in the
erection of many other buildings of importance in Jerusalem and
in other parts of his kingdom. For the long space of thirteen
years he was engaged in the erection of a royal palace on Ophel
(1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high.
Its lofty roof was supported by forty-five cedar pillars, so
that the hall was like a forest of cedar wood, and hence
probably it received the name of "The House of the Forest of
Lebanon." In front of this "house" was another building, which
was called the Porch of Pillars, and in front of this again was
the "Hall of Judgment," or Throne-room (1 Kings 7:7; 10:18-20; 2
Chr. 9:17-19), "the King's Gate," where he administered justice
and gave audience to his people. This palace was a building of
great magnificence and beauty. A portion of it was set apart as
the residence of the queen consort, the daughter of Pharaoh.
From the palace there was a private staircase of red and scented
sandal wood which led up to the temple.
Solomon also constructed great works for the purpose of
securing a plentiful supply of water for the city (Eccl. 2:4-6).
He then built Millo (LXX., "Acra") for the defence of the city,
completing a line of ramparts around it (1 Kings 9:15, 24;
11:27). He erected also many other fortifications for the
defence of his kingdom at various points where it was exposed to
the assault of enemies (1 Kings 9:15-19; 2 Chr. 8:2-6). Among
his great undertakings must also be mentioned the building of
Tadmor (q.v.) in the wilderness as a commercial depot, as well
as a military outpost.
During his reign Israel enjoyed great commercial
prosperity. Extensive traffic was carried on by land with Tyre
and Egypt and Arabia, and by sea with Spain and India and the
coasts of Africa, by which Solomon accumulated vast stores of
wealth and of the produce of all nations (1 Kings 9:26-28;
10:11, 12; 2 Chr. 8:17, 18; 9:21). This was the "golden age" of
Israel. The royal magnificence and splendour of Solomon's court
were unrivalled. He had seven hundred wives and three hundred
concubines, an evidence at once of his pride, his wealth, and
his sensuality. The maintenance of his household involved
immense expenditure. The provision required for one day was
"thirty measures of fine flour, and threescore measures of meal,
ten fat oxen, and twenty oxen out of the pastures, and an
hundred sheep, beside harts, and roebucks, and fallow-deer, and
fatted fowl" (1 Kings 4:22, 23).
Solomon's reign was not only a period of great material
prosperity, but was equally remarkable for its intellectual
activity. He was the leader of his people also in this uprising
amongst them of new intellectual life. "He spake three thousand
proverbs: and his songs were a thousand and five. And he spake
of trees, from the cedar tree that is in Lebanon even unto the
hyssop that springeth out of the wall: he spake also of beasts,
and of fowl, and of creeping things, and of fishes" (1 Kings
His fame was spread abroad through all lands, and men came
from far and near "to hear the wisdom of Solomon." Among others
thus attracted to Jerusalem was "the queen of the south" (Matt.
12:42), the queen of Sheba, a country in Arabia Felix. "Deep,
indeed, must have been her yearning, and great his fame, which
induced a secluded Arabian queen to break through the immemorial
custom of her dreamy land, and to put forth the energy required
for braving the burdens and perils of so long a journey across a
wilderness. Yet this she undertook, and carried it out with
safety." (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled with
amazement by all she saw and heard: "there was no more spirit in
her." After an interchange of presents she returned to her
But that golden age of Jewish history passed away. The bright
day of Solomon's glory ended in clouds and darkness. His decline
and fall from his high estate is a sad record. Chief among the
causes of his decline were his polygamy and his great wealth.
"As he grew older he spent more of his time among his
favourites. The idle king living among these idle women, for
1,000 women, with all their idle and mischievous attendants,
filled the palaces and pleasure-houses which he had built (1
Kings 11:3), learned first to tolerate and then to imitate their
heathenish ways. He did not, indeed, cease to believe in the God
of Israel with his mind. He did not cease to offer the usual
sacrifices in the temple at the great feasts. But his heart was
not right with God; his worship became merely formal; his soul,
left empty by the dying out of true religious fervour, sought to
be filled with any religious excitement which offered itself.
Now for the first time a worship was publicly set up amongst the
people of the Lord which was not simply irregular or forbidden,
like that of Gideon (Judg. 8:27), or the Danites (Judg. 18:30,
31), but was downright idolatrous." (1 Kings 11:7; 2 Kings
This brought upon him the divine displeasure. His enemies
prevailed against him (1 Kings 11:14-22, 23-25, 26-40), and one
judgment after another fell upon the land. And now the end of
all came, and he died, after a reign of forty years, and was
buried in the city of David, and "with him was buried the
short-lived glory and unity of Israel." "He leaves behind him
but one weak and worthless son, to dismember his kingdom and
disgrace his name."
"The kingdom of Solomon," says Rawlinson, "is one of the most
striking facts in the Biblical history. A petty nation, which
for hundreds of years has with difficulty maintained a separate
existence in the midst of warlike tribes, each of which has in
turn exercised dominion over it and oppressed it, is suddenly
raised by the genius of a soldier-monarch to glory and
greatness. An empire is established which extends from the
Euphrates to the borders of Egypt, a distance of 450 miles; and
this empire, rapidly constructed, enters almost immediately on a
period of peace which lasts for half a century. Wealth,
grandeur, architectural magnificence, artistic excellence,
commercial enterprise, a position of dignity among the great
nations of the earth, are enjoyed during this space, at the end
of which there is a sudden collapse. The ruling nation is split
in twain, the subject-races fall off, the pre-eminence lately
gained being wholly lost, the scene of struggle, strife,
oppression, recovery, inglorious submission, and desperate
effort, re-commences.", Historical Illustrations.
father (i.e., "possessor or worshipper") of Jehovah. (1.) 1 Chr.
7:8. (2.) 1 Chr. 2:24.
(3.) The second son of Samuel (1 Sam. 8:2; 1 Chr. 6:28). His
conduct, along with that of his brother, as a judge in
Beersheba, to which office his father had appointed him, led to
popular discontent, and ultimately provoked the people to demand
a royal form of government.
(4.) A descendant of Eleazar, the son of Aaron, a chief of one
of the twenty-four orders into which the priesthood was divided
by David (1 Chr. 24:10). The order of Abijah was one of those
which did not return from the Captivity (Ezra 2:36-39; Neh.
(5.) The son of Rehoboam, whom he succeeded on the throne of
Judah (1 Chr. 3:10). He is also called Abijam (1 Kings 14:31;
15:1-8). He began his three years' reign (2 Chr. 12:16; 13:1,2)
with a strenuous but unsuccessful effort to bring back the ten
tribes to their allegiance. His address to "Jeroboam and all
Israel," before encountering them in battle, is worthy of being
specially noticed (2 Chr. 13:5-12). It was a very bloody battle,
no fewer than 500,000 of the army of Israel having perished on
the field. He is described as having walked "in all the sins of
his father" (1 Kings 15:3; 2 Chr. 11:20-22). It is said in 1
Kings 15:2 that "his mother's name was Maachah, the daughter of
Abishalom;" but in 2 Chr. 13:2 we read, "his mother's name was
Michaiah, the daughter of Uriel of Gibeah." The explanation is
that Maachah is just a variation of the name Michaiah, and that
Abishalom is probably the same as Absalom, the son of David. It
is probable that "Uriel of Gibeah" married Tamar, the daughter
of Absalom (2 Sam. 14:27), and by her had Maachah. The word
"daughter" in 1 Kings 15:2 will thus, as it frequently elsewhere
does, mean grand-daughter.
(6.) A son of Jeroboam, the first king of Israel. On account
of his severe illness when a youth, his father sent his wife to
consult the prophet Ahijah regarding his recovery. The prophet,
though blind with old age, knew the wife of Jeroboam as soon as
she approached, and under a divine impulse he announced to her
that inasmuch as in Abijah alone of all the house of Jeroboam
there was found "some good thing toward the Lord," he only would
come to his grave in peace. As his mother crossed the threshold
of the door on her return, the youth died, and "all Israel
mourned for him" (1 Kings 14:1-18).
(7.) The daughter of Zechariah (2 Chr. 29:1; compare Isa. 8:2),
and afterwards the wife of Ahaz. She is also called Abi (2 Kings
(8.) One of the sons of Becher, the son of Benjamin (1 Chr.
7:8). "Abiah," A.V.
beloved, the eighth and youngest son of Jesse, a citizen of
Bethlehem. His father seems to have been a man in humble life.
His mother's name is not recorded. Some think she was the Nahash
of 2 Sam. 17:25. As to his personal appearance, we only know
that he was red-haired, with beautiful eyes and a fair face (1
Sam. 16:12; 17:42).
His early occupation was that of tending his father's sheep on
the uplands of Judah. From what we know of his after history,
doubtless he frequently beguiled his time, when thus engaged,
with his shepherd's flute, while he drank in the many lessons
taught him by the varied scenes spread around him. His first
recorded exploits were his encounters with the wild beasts of
the field. He mentions that with his own unaided hand he slew a
lion and also a bear, when they came out against his flock,
beating them to death in open conflict with his club (1 Sam.
While David, in the freshness of ruddy youth, was thus engaged
with his flocks, Samuel paid an unexpected visit to Bethlehem,
having been guided thither by divine direction (1 Sam. 16:1-13).
There he offered up sacrifice, and called the elders of Israel
and Jesse's family to the sacrificial meal. Among all who
appeared before him he failed to discover the one he sought.
David was sent for, and the prophet immediately recognized him
as the chosen of God, chosen to succeed Saul, who was now
departing from the ways of God, on the throne of the kingdom. He
accordingly, in anticipation, poured on his head the anointing
oil. David went back again to his shepherd life, but "the Spirit
of the Lord came upon David from that day forward," and "the
Spirit of the Lord departed from Saul" (1 Sam. 16:13, 14).
Not long after this David was sent for to soothe with his harp
the troubled spirit of Saul, who suffered from a strange
melancholy dejection. He played before the king so skilfully
that Saul was greatly cheered, and began to entertain great
affection for the young shepherd. After this he went home to
Bethlehem. But he soon again came into prominence. The armies of
the Philistines and of Israel were in battle array in the valley
of Elah, some 16 miles south-west of Bethlehem; and David was
sent by his father with provisions for his three brothers, who
were then fighting on the side of the king. On his arrival in
the camp of Israel, David (now about twenty years of age) was
made aware of the state of matters when the champion of the
Philistines, Goliath of Gath, came forth to defy Israel. David
took his sling, and with a well-trained aim threw a stone "out
of the brook," which struck the giant's forehead, so that he
fell senseless to the ground. David then ran and slew him, and
cut off his head with his own sword (1 Sam. 17). The result was
a great victory to the Israelites, who pursued the Philistines
to the gates of Gath and Ekron.
David's popularity consequent on this heroic exploit awakened
Saul's jealousy (1 Sam. 18:6-16), which he showed in various
ways. He conceived a bitter hatred toward him, and by various
stratagems sought his death (1 Sam. 18-30). The deep-laid plots
of the enraged king, who could not fail to observe that David
"prospered exceedingly," all proved futile, and only endeared
the young hero the more to the people, and very specially to
Jonathan, Saul's son, between whom and David a life-long warm
friendship was formed.
A fugitive. To escape from the vengeance of Saul, David fled
to Ramah (1 Sam. 19:12-18) to Samuel, who received him, and he
dwelt among the sons of the prophets, who were there under
Samuel's training. It is supposed by some that the sixth,
seventh, and eleventh Psalms were composed by him at this time.
This place was only 3 miles from the residence of Saul, who soon
discovered whither the fugitive had gone, and tried
ineffectually to bring him back. Jonathan made a fruitless
effort to bring his father to a better state of mind toward
David (1 Sam. 20), who, being made aware of the fact, saw no
hope of safety but in flight to a distance. We accordingly find
him first at Nob (21:1-9) and then at Gath, the chief city of
the Philistines. The king of the Philistines would not admit him
into his service, as he expected that he would, and David
accordingly now betook himself to the stronghold of Adullam
(22:1-4; 1 Chr. 12:8-18). Here in a short time 400 men gathered
around him and acknowledged him as their leader. It was at this
time that David, amid the harassment and perils of his position,
cried, "Oh that one would give me drink of the water of the well
of Bethlehem;" when three of his heroes broke through the lines
of the Philistines and brought him the water for which he longed
(2 Sam. 23:13-17), but which he would not drink.
In his rage at the failure of all his efforts to seize David,
Saul gave orders for the massacre of the entire priestly family
at Nob, "persons who wore a linen ephod", to the number of
eighty-five persons, who were put to death by Doeg the Edomite.
The sad tidings of the massacre were brought to David by
Abiathar, a son of Ahimelech, the only one who escaped. Compare
Hearing that Keilah, a town on the western frontier, was
harassed by the Philistines, David with his men relieved it (1
Sam. 23:1-14); and then, for fear of Saul, he fled to the
strongholds in the "hill country" of Judah. Compare Ps. 31. While
encamped there, in the forest in the district of Ziph, he was
visited by Jonathan, who spoke to him words of encouragement
(23:16-18). The two now parted never to meet again. Saul
continued his pursuit of David, who narrowly escaped from him at
this time, and fled to the crags and ravines of Engedi, on the
western shore of the Dead Sea (1 Sam. 23:29). Here Saul, who
still pursued him with his army, narrowly escaped, through the
generous forbearance of David, and was greatly affected by what
David had done for him. He returned home from pursuing him, and
David betook himself to Maon, where, with his 600 men, he
maintained himself by contributions gathered from the district.
Here occurred the incident connected with Nabal and his wife
Abigail (1 Sam. 25), whom David married after Nabal's death.
Saul again went forth (1 Sam. 26) in pursuit of David, who had
hid himself "in the hill Hachilah, which is before Jeshimon," in
the wilderness of Ziph, and was a second time spared through his
forbearance. He returned home, professing shame and penitence
for the way in which he had treated David, and predicting his
elevation to the throne.
Fighting against Israel. Harassed by the necessity of moving
from place to place through fear of Saul, David once more sought
refuge among the Philistines (1 Sam. 27). He was welcomed by the
king, who assigned him Ziklag as his residence. Here David lived
among his followers for some time as an independent chief
engaged in frequent war with the Amalekites and other tribes on
the south of Judah.
Achish summoned David with his men to join his army against
Saul; but the lords of the Philistines were suspicious of
David's loyalty, and therefore he was sent back to Ziklag, which
he found to his dismay may had been pillaged and burnt during
his brief absence. David pursued after the raiders, the
Amalekites, and completely routed them. On his return to Ziklag
tidings reached him of Saul's death (2 Sam. 1). An Amalekite
brought Saul's crown and bracelet and laid them at his feet.
David and his men rent their clothes and mourned for Saul, who
had been defeated in battle near Mount Gilboa. David composed a
beautiful elegy, the most beautiful of all extant Hebrew odes, a
"lamentation over Saul and over Jonathan his son" (2 Sam.
1:18-27). It bore the title of "The Bow," and was to be taught
to the children, that the memory of Saul and Jonathan might be
preserved among them. "Behold, it is written in the book of
David king over Judah. David and his men now set out for
Hebron under divine direction (2 Sam. 2:1-4). There they were
cordially welcomed, and he was at once anointed as king. He was
now about thirty years of age.
But his title to the throne was not undisputed. Abner took
Ish-bosheth, Saul's only remaining son, over the Jordan to
Mahanaim, and there crowned him as king. Then began a civil war
in Israel. The first encounter between the two opposing armies,
led on the one side by Abner, and on the other by Joab, took
place at the pool of Gibeon. It resulted in the defeat of Abner.
Other encounters, however, between Israel and Judah followed (2
Sam. 3:1, 5), but still success was on the side of David. For
the space of seven and a half years David reigned in Hebron.
Abner now sided with David, and sought to promote his
advancement; but was treacherously put to death by Joab in
revenge for his having slain his brother Asahel at Gibeon
(3:22-39). This was greatly to David's regret. He mourned for
the death of Abner. Shortly after this Ish-bosheth was also
treacherously put to death by two Canaanites of Beeroth; and
there being now no rival, David was anointed king over all
David king over all Israel (2 Sam. 5:1-5; 1 Chr. 11:1-3). The
elders of Israel now repaired to Hebron and offered allegiance
to David in name of all the people, among whom the greatest
enthusiasm prevailed. He was anointed king over all Israel, and
sought out a new seat of government, more suitable than Hebron,
as the capital of his empire. At this time there was a Jebusite
fortress, "the stronghold", on the hill of Zion, called also
Jebus. This David took from the Jebusites, and made it Israel's
capital, and established here his residence, and afterwards
built for himself a palace by the aid of Tyrian tradesmen. The
Philistines, who had for some time observed a kind of truce, now
made war against David; but were defeated in battle at a place
afterwards called, in remembrance of the victory, Baal-perazim.
Again they invaded the land, and were a second time routed by
him. He thus delivered Israel from their enemies.
David now resolved to bring up the ark of the covenant to his
new capital (2 Sam. 6). It was in the house of Abinadab at
Kirjath-jearim, about 7 miles from Jerusalem, where it had been
for many years, from the time when the Philistines had sent it
home (1 Sam. 6; 7). In consequence of the death of Uzzah (for it
was a divine ordinance that only the Levites should handle the
ark, Num. 4), who had put forth his hand to steady the ark when
the cart in which it was being conveyed shook by reason of the
roughness of the road, David stayed the procession, and conveyed
the ark into the house of Obed-edom, a Philistine from Gath.
After three months David brought the ark from the house of
Obed-edom up to Jerusalem. Compare Ps. 24. Here it was placed in a
new tent or tabernacle which David erected for the purpose.
About seventy years had passed since it had stood in the
tabernacle at Shiloh. The old tabernacle was now at Gibeah, at
which Zadok ministered. David now (1 Chr. 16) carefully set in
order all the ritual of divine worship at Jerusalem, along with
Abiathar the high priest. A new religious era began. The service
of praise was for the first time introduced into public worship.
Zion became henceforth "God's holy hill."
David's wars. David now entered on a series of conquests which
greatly extended and strengthened his kingdom (2 Sam. 8). In a
few years the whole territory from the Euphrates to the river of
Egypt, and from Gaza on the west to Thapsacus on the east, was
under his sway (2 Sam. 8:3-13; 10).
David's fall. He had now reached the height of his glory. He
ruled over a vast empire, and his capital was enriched with the
spoils of many lands. But in the midst of all this success he
fell, and his character became stained with the sin of adultery
(2 Sam. 11:2-27). It has been noted as characteristic of the
Bible that while his military triumphs are recorded in a few
verses, the sad story of his fall is given in detail, a story
full of warning, and therefore recorded. This crime, in the
attempt to conceal it, led to anoter. He was guilty of murder.
Uriah, whom he had foully wronged, an officer of the Gibborim,
the corps of heros (23:39), was, by his order, "set in the front
of the hottest battle" at the siege of Rabbah, in order that he
might be put to death. Nathan the prophet (2 Sam. 7:1-17;
12:1-23) was sent by God to bring home his crimes to the
conscience of the guilty monarch. He became a true penitent. He
bitterly bewailed his sins before God. The thirty-second and
fifty-first Psalms reveal the deep struggles of his soul, and
his spiritual recovery.
Bathsheba became his wife after Uriah's death. Her first-born
son died, according to the word of the prophet. She gave birth
to a second son, whom David called Solomon, and who ultimately
succeeded him on the throne (2 Sam. 12:24, 25).
Peace. After the successful termination of all his wars, David
formed the idea of building a temple for the ark of God. This he
was not permitted to carry into execution, because he had been a
man of war. God, however, sent Nathan to him with a gracious
message (2 Sam. 7:1-16). On receiving it he went into the
sanctuary, the tent where the ark was, and sat before the Lord,
and poured out his heart in words of devout thanksgiving
(18-29). The building of the temple was reserved for his son
Solomon, who would be a man of peace (1 Chr. 22:9; 28:3).
A cloudy evening. Hitherto David's carrer had been one of
great prosperity and success. Now cloudy and dark days came. His
eldest son Amnon, whose mother was Ahinoam of Jezreel, was
guilty of a great and shameful crime (2 Sam. 13). This was the
beginning of the disasters of his later years. After two years
Absalom terribly avenged the crime against Tamar, and put Amnon
to death. This brought sore trouble to David's heart. Absalom,
afraid of the consequences of his guilt, fled to Geshur beyond
Jordan, where he remained for three years, when he was brought
back through the intrigue of Joab (2 Sam. 14).
After this there fell upon the land the calamity of three
years' famine (2 Sam. 21:1-14). This was soon after followed by
a pestilence, brought upon the land as a punishment for David's
sinful pride in numbering the people (2 Sam. 24), in which no
fewer than 70,000 perished in the space of three days.
Rebellion of Absalom. The personal respect for David was sadly
lowered by the incident of Bathsheba. There was a strong popular
sentiment against the taking of the census, and the outburst of
the plague in connection with it deepened the feeling of
jealously that had begun to manifest itself among some of the
tribes against David. Absalom, taking full advantage of this
state of things, gradually gained over the people, and at length
openly rebelled against his father, and usurped the throne.
Ahithophel was Absalom's chief counsellor. The revolt began in
Hebron, the capital of Judah. Absalom was there proclaimed king.
David was now in imminent danger, and he left Jerusalem (2 Sam.
15:13-20), and once more became a fugitive. It was a momentous
day in Israel. The incidents of it are recorded with a fulness
of detail greater than of any other day in Old Testament
history. David fled with his followers to Mahanarm, on the east
of Jordan. An unnatural civil war broke out. After a few weeks
the rival armies were mustered and organized. They met in
hostile array at the wood of Ephraim (2 Sam. 18:1-8). Absalom's
army was defeated, and himself put to death by the hand of Joab
(9-18). The tidings of the death of his rebellious son filled
the heart of David with the most poignant grief. He "went up to
the chamber over the gate, and wept" (33), giving utterance to
the heart-broken cry, "Would God I had died for thee, O Absalom,
my son, my son!" Peace was now restored, and David returned to
Jerusalem and resumed the direction of affairs. An unhappy
dispute arose between the men of Judah and the men of Israel
(19:41-43). Sheba, a Benjamite, headed a revolt of the men of
Israel. He was pursued to Abelbeth-maachah, and was there put to
death, and so the revolt came to an end.
The end. After the suppression of the rebellion of Absalom and
that of Sheba, ten comparatively peaceful years of David's life
passed away. During those years he seems to have been
principally engaged in accumulating treasures of every kind for
the great temple at Jerusalem, which it was reserved to his
successor to build (1 Chr. 22; 28; 29), a house which was to be
"exceeding magnifical, of fame and of glory throughout all
countries" (22:5). The exciting and laborious life he had spent,
and the dangers and trials through which he had passed, had left
him an enfeebled man, prematurely old. It became apparent that
his life was now drawing to its close. A new palace conspiracy
broke out as to who should be his successor. Joab favoured
Adonijah. The chiefs of his party met at the "Fuller's spring,"
in the valley of Kidron, to proclaim him king; but Nathan
hastened on a decision on the part of David in favour of
Solomon, and so the aim of Adonijah's party failed. Solomon was
brought to Jerusalem, and was anointed king and seated on his
father's throne (1 Kings 1:11-53). David's last words are a
grand utterance, revealing his unfailing faith in God, and his
joyful confidence in his gracious covenant promises (2 Sam.
After a reign of forty years and six months (2 Sam. 5:5; 1
Chr. 3:4) David died (B.C. 1015) at the age of seventy years,
"and was buried in the city of David." His tomb is still pointed
out on Mount Zion.
Both in his prophetical and in his regal character David was a
type of the Messiah (1 Sam. 16:13). The book of Psalms commonly
bears the title of the "Psalms of David," from the circumstance
that he was the largest contributor (about eighty psalms) to the
collection. (See PSALMS T0003013.)
"The greatness of David was felt when he was gone. He had
lived in harmony with both the priesthood and the prophets; a
sure sign that the spirit of his government had been throughly
loyal to the higher aims of the theocracy. The nation had not
been oppressed by him, but had been left in the free enjoyment
of its ancient liberties. As far as his power went he had
striven to act justly to all (2 Sam. 8:15). His weak indulgence
to his sons, and his own great sin besides, had been bitterly
atoned, and were forgotten at his death in the remembrance of
his long-tried worth. He had reigned thirty-three years in
Jerusalem and seven and a half at Hebron (2 Sam. 5:5). Israel at
his accession had reached the lowest point of national
depression; its new-born unity rudely dissolved; its territory
assailed by the Philistines. But he had left it an imperial
power, with dominions like those of Egypt or Assyria. The
sceptre of Solomon was already, before his father's death, owned
from the Mediterranean to the Euphrates, and from the Orontes to
the Red Sea.", Geikie's Hours etc., iii.
Israel, Kingdom of
(B.C. 975-B.C. 722). Soon after the death of Solomon, Ahijah's
prophecy (1 Kings 11:31-35) was fulfilled, and the kingdom was
rent in twain. Rehoboam, the son and successor of Solomon, was
scarcely seated on his throne when the old jealousies between
Judah and the other tribes broke out anew, and Jeroboam was sent
for from Egypt by the malcontents (12:2,3). Rehoboam insolently
refused to lighten the burdensome taxation and services which
his father had imposed on his subjects (12:4), and the rebellion
became complete. Ephraim and all Israel raised the old cry,
"Every man to his tents, O Israel" (2 Sam. 20:1). Rehoboam fled
to Jerusalem (1 Kings 12:1-18; 2 Chr. 10), and Jeroboam was
proclaimed king over all Israel at Shechem, Judah and Benjamin
remaining faithful to Solomon's son. War, with varying success,
was carried on between the two kingdoms for about sixty years,
till Jehoshaphat entered into an alliance with the house of
Extent of the kingdom. In the time of Solomon the area of
Israel, excluding the Phoenician territories on the shore of
the Mediterranean, did not much exceed 13,000 square miles. The
kingdom of Israel comprehended about 9,375 square miles. Shechem
was the first capital of this kingdom (1 Kings 12:25),
afterwards Tirza (14:17). Samaria was subsequently chosen as the
capital (16:24), and continued to be so till the destruction of
the kingdom by the Assyrians (2 Kings 17:5). During the siege of
Samaria (which lasted for three years) by the Assyrians,
Shalmaneser died and was succeeded by Sargon, who himself thus
records the capture of that city: "Samaria I looked at, I
captured; 27,280 men who dwelt in it I carried away" (2 Kings
17:6) into Assyria. Thus after a duration of two hundred and
fifty-three years the kingdom of the ten tribes came to an end.
They were scattered throughout the East. (See CAPTIVITY
"Judah held its ground against Assyria for yet one hundred and
twenty-three years, and became the rallying-point of the
dispersed of every tribe, and eventually gave its name to the
whole race. Those of the people who in the last struggle escaped
into the territories of Judah or other neighbouring countries
naturally looked to Judah as the head and home of their race.
And when Judah itself was carried off to Babylon, many of the
exiled Israelites joined them from Assyria, and swelled that
immense population which made Babylonia a second Israel."
After the deportation of the ten tribes, the deserted land was
colonized by various eastern tribes, whom the king of Assyria
sent thither (Ezra 4:2, 10; 2 Kings 17:24-29). (See KINGS
In contrast with the kingdom of Judah is that of Israel. (1.)
"There was no fixed capital and no religious centre. (2.) The
army was often insubordinate. (3.) The succession was constantly
interrupted, so that out of nineteen kings there were no less
than nine dynasties, each ushered in by a revolution. (4.) The
authorized priests left the kingdom in a body, and the
priesthood established by Jeroboam had no divine sanction and no
promise; it was corrupt at its very source." (Maclean's O. T.
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
Sin (the god) sends many brothers, son of Sargon, whom he
succeeded on the throne of Assyria (B.C. 705), in the 23rd year
of Hezekiah. "Like the Persian Xerxes, he was weak and
vainglorious, cowardly under reverse, and cruel and boastful in
success." He first set himself to break up the powerful
combination of princes who were in league against him. Among
these was Hezekiah, who had entered into an alliance with Egypt
against Assyria. He accordingly led a very powerful army of at
least 200,000 men into Judea, and devastated the land on every
side, taking and destroying many cities (2 Kings 18:13-16; compare
Isa. 22, 24, 29, and 2 Chr. 32:1-8). His own account of this
invasion, as given in the Assyrian annals, is in these words:
"Because Hezekiah, king of Judah, would not submit to my yoke, I
came up against him, and by force of arms and by the might of my
power I took forty-six of his strong fenced cities; and of the
smaller towns which were scattered about, I took and plundered a
countless number. From these places I took and carried off
200,156 persons, old and young, male and female, together with
horses and mules, asses and camels, oxen and sheep, a countless
multitude; and Hezekiah himself I shut up in Jerusalem, his
capital city, like a bird in a cage, building towers round the
city to hem him in, and raising banks of earth against the
gates, so as to prevent escape...Then upon Hezekiah there fell
the fear of the power of my arms, and he sent out to me the
chiefs and the elders of Jerusalem with 30 talents of gold and
800 talents of silver, and divers treasures, a rich and immense
booty...All these things were brought to me at Nineveh, the seat
of my government." (Compare Isa. 22:1-13 for description of the
feelings of the inhabitants of Jerusalem at such a crisis.)
Hezekiah was not disposed to become an Assyrian feudatory. He
accordingly at once sought help from Egypt (2 Kings 18:20-24).
Sennacherib, hearing of this, marched a second time into
Israel (2 Kings 18:17, 37; 19; 2 Chr. 32:9-23; Isa. 36:2-22.
Isa. 37:25 should be rendered "dried up all the Nile-arms of
Matsor," i.e., of Egypt, so called from the "Matsor" or great
fortification across the isthmus of Suez, which protected it
from invasions from the east). Sennacherib sent envoys to try to
persuade Hezekiah to surrender, but in vain. (See TIRHAKAH
T0003676.) He next sent a threatening letter (2 Kings
19:10-14), which Hezekiah carried into the temple and spread
before the Lord. Isaiah again brought an encouraging message to
the pious king (2 Kings 19:20-34). "In that night" the angel of
the Lord went forth and smote the camp of the Assyrians. In the
morning, "behold, they were all dead corpses." The Assyrian army
This great disaster is not, as was to be expected, taken
notice of in the Assyrian annals.
Though Sennacherib survived this disaster some twenty years,
he never again renewed his attempt against Jerusalem. He was
murdered by two of his own sons (Adrammelech and Sharezer), and
was succeeded by another son, Esarhaddon (B.C. 681), after a
reign of twenty-four years.
whose God is Jehovah. (1.) "The Tishbite," the "Elias" of the
New Testament, is suddenly introduced to our notice in 1 Kings
17:1 as delivering a message from the Lord to Ahab. There is
mention made of a town called Thisbe, south of Kadesh, but it is
impossible to say whether this was the place referred to in the
name given to the prophet.
Having delivered his message to Ahab, he retired at the
command of God to a hiding-place by the brook Cherith, beyond
Jordan, where he was fed by ravens. When the brook dried up God
sent him to the widow of Zarephath, a city of Zidon, from whose
scanty store he was supported for the space of two years. During
this period the widow's son died, and was restored to life by
Elijah (1 Kings 17: 2-24).
During all these two years a famine prevailed in the land. At
the close of this period of retirement and of preparation for
his work (compare Gal. 1:17, 18) Elijah met Obadiah, one of Ahab's
officers, whom he had sent out to seek for pasturage for the
cattle, and bade him go and tell his master that Elijah was
there. The king came and met Elijah, and reproached him as the
troubler of Israel. It was then proposed that sacrifices should
be publicly offered, for the purpose of determining whether Baal
or Jehovah were the true God. This was done on Carmel, with the
result that the people fell on their faces, crying, "The Lord,
he is the God." Thus was accomplished the great work of Elijah's
ministry. The prophets of Baal were then put to death by the
order of Elijah. Not one of them escaped. Then immediately
followed rain, according to the word of Elijah, and in answer to
his prayer (James 5:18).
Jezebel, enraged at the fate that had befallen her priests of
Baal, threatened to put Elijah to death (1 Kings 19:1-13). He
therefore fled in alarm to Beersheba, and thence went alone a
day's journey into the wilderness, and sat down in despondency
under a juniper tree. As he slept an angel touched him, and said
unto him, "Arise and eat; because the journey is too great for
thee." He arose and found a cake and a cruse of water. Having
partaken of the provision thus miraculously supplied, he went
forward on his solitary way for forty days and forty nights to
Horeb, the mount of God, where he took up his abode in a cave.
Here the Lord appeared unto him and said, "What dost thou here,
Elijah?" In answer to his despondent words God manifests to him
his glory, and then directs him to return to Damascus and anoint
Hazael king over Syria, and Jehu king over Israel, and Elisha to
be prophet in his room (1 Kings 19:13-21; compare 2 Kings 8:7-15;
Some six years after this he warned Ahab and Jezebel of the
violent deaths they would die (1 Kings 21:19-24; 22:38). He
also, four years afterwards, warned Ahaziah (q.v.), who had
succeeded his father Ahab, of his approaching death (2 Kings
1:1-16). (See NABOTH T0002645.) During these intervals he
probably withdrew to some quiet retirement, no one knew where.
His interview with Ahaziah's messengers on the way to Ekron, and
the account of the destruction of his captains with their
fifties, suggest the idea that he may have been in retirement at
this time on Mount Carmel.
The time now drew near when he was to be taken up into heaven
(2 Kings 2:1-12). He had a presentiment of what was awaiting
him. He went down to Gilgal, where was a school of the prophets,
and where his successor Elisha, whom he had anointed some years
before, resided. Elisha was solemnized by the thought of his
master's leaving him, and refused to be parted from him. "They
two went on," and came to Bethel and Jericho, and crossed the
Jordan, the waters of which were "divided hither and thither"
when smitten with Elijah's mantle. Arrived at the borders of
Gilead, which Elijah had left many years before, it "came to
pass as they still went on and talked" they were suddenly
separated by a chariot and horses of fire; and "Elijah went up
by a whirlwind into heaven, "Elisha receiving his mantle, which
fell from him as he ascended.
No one of the old prophets is so frequently referred to in the
New Testament. The priests and Levites said to the Baptist (John
1:25), "Why baptizest thou, if thou be not that Christ, nor
Elias?" Paul (Rom. 11:2) refers to an incident in his history to
illustrate his argument that God had not cast away his people.
James (5:17) finds in him an illustration of the power of
prayer. (See also Luke 4:25; 9:54.) He was a type of John the
Baptist in the sternness and power of his reproofs (Luke 9:8).
He was the Elijah that "must first come" (Matt. 11:11, 14), the
forerunner of our Lord announced by Malachi. Even outwardly the
Baptist corresponded so closely to the earlier prophet that he
might be styled a second Elijah. In him we see "the same
connection with a wild and wilderness country; the same long
retirement in the desert; the same sudden, startling entrance on
his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy
garment, and a leathern girdle about the loins (2 Kings 1:8;
How deep the impression was which Elijah made "on the mind of
the nation may be judged from the fixed belief, which rested on
the words of Malachi (4:5, 6), which many centuries after
prevailed that he would again appear for the relief and
restoration of the country. Each remarkable person as he arrives
on the scene, be his habits and characteristics what they may,
the stern John equally with his gentle Successor, is proclaimed
to be Elijah (Matt. 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35;
Luke 9:7, 8; John 1:21). His appearance in glory on the mount of
transfiguration does not seem to have startled the disciples.
They were 'sore afraid,' but not apparently surprised."
(2.) The Elijah spoken of in 2 Chr. 21:12-15 is by some
supposed to be a different person from the foregoing. He lived
in the time of Jehoram, to whom he sent a letter of warning
(compare 1 Chr. 28:19; Jer. 36), and acted as a prophet in Judah;
while the Tishbite was a prophet of the northern kingdom. But
there does not seem any necessity for concluding that the writer
of this letter was some other Elijah than the Tishbite. It may
be supposed either that Elijah anticipated the character of
Jehoram, and so wrote the warning message, which was preserved
in the schools of the prophets till Jehoram ascended the throne
after the Tishbite's translation, or that the translation did
not actually take place till after the accession of Jehoram to
the throne (2 Chr. 21:12; 2 Kings 8:16). The events of 2 Kings 2
may not be recorded in chronological order, and thus there may
be room for the opinion that Elijah was still alive in the
beginning of Jehoram's reign.
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
(Heb. Yesh'yahu, i.e., "the salvation of Jehovah"). (1.) The son
of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble
rank. His wife was called "the prophetess" (8:3), either because
she was endowed with the prophetic gift, like Deborah (Judg.
4:4) and Huldah (2 Kings 22:14-20), or simply because she was
the wife of "the prophet" (Isa. 38:1). He had two sons, who bore
He exercised the functions of his office during the reigns of
Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah
reigned fifty-two years (B.C. 810-759), and Isaiah must have
begun his career a few years before Uzziah's death, probably
B.C. 762. He lived till the fourteenth year of Hezekiah, and in
all likelihood outlived that monarch (who died B.C. 698), and
may have been contemporary for some years with Manasseh. Thus
Isaiah may have prophesied for the long period of at least
His first call to the prophetical office is not recorded. A
second call came to him "in the year that King Uzziah died"
(Isa. 6:1). He exercised his ministry in a spirit of
uncompromising firmness and boldness in regard to all that bore
on the interests of religion. He conceals nothing and keeps
nothing back from fear of man. He was also noted for his
spirituality and for his deep-toned reverence toward "the holy
One of Israel."
In early youth Isaiah must have been moved by the invasion of
Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and
again, twenty years later, when he had already entered on his
office, by the invasion of Tiglath-pileser and his career of
conquest. Ahaz, king of Judah, at this crisis refused to
co-operate with the kings of Israel and Syria in opposition to
the Assyrians, and was on that account attacked and defeated by
Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr.
28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the
aid of Tiglath-pileser against Israel and Syria. The consequence
was that Rezin and Pekah were conquered and many of the people
carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chr. 5:26).
Soon after this Shalmaneser determined wholly to subdue the
kingdom of Israel. Samaria was taken and destroyed (B.C. 722).
So long as Ahaz reigned, the kingdom of Judah was unmolested by
the Assyrian power; but on his accession to the throne, Hezekiah
(B.C. 726), who "rebelled against the king of Assyria" (2 Kings
18:7), in which he was encouraged by Isaiah, who exhorted the
people to place all their dependence on Jehovah (Isa. 10:24;
37:6), entered into an alliance with the king of Egypt (Isa.
30:2-4). This led the king of Assyria to threaten the king of
Judah, and at length to invade the land. Sennacherib (B.C. 701)
led a powerful army into Israel. Hezekiah was reduced to
despair, and submitted to the Assyrians (2 Kings 18:14-16). But
after a brief interval war broke out again, and again
Sennacherib (q.v.) led an army into Israel, one detachment of
which threatened Jerusalem (Isa. 36:2-22; 37:8). Isaiah on that
occasion encouraged Hezekiah to resist the Assyrians (37:1-7),
whereupon Sennacherib sent a threatening letter to Hezekiah,
which he "spread before the Lord" (37:14). The judgement of God
now fell on the Assyrian host. "Like Xerxes in Greece,
Sennacherib never recovered from the shock of the disaster in
Judah. He made no more expeditions against either Southern
Israel or Egypt." The remaining years of Hezekiah's reign
were peaceful (2 Chr. 32:23, 27-29). Isaiah probably lived to
its close, and possibly into the reign of Manasseh, but the time
and manner of his death are unknown. There is a tradition that
he suffered martyrdom in the heathen reaction in the time of
(2.) One of the heads of the singers in the time of David (1
Chr. 25:3,15, "Jeshaiah").
(3.) A Levite (1 Chr. 26:25).
(4.) Ezra 8:7.
(5.) Neh. 11:7.
Temple, the Second
After the return from captivity, under Zerubbabel (q.v.) and the
high priest Jeshua, arrangements were almost immediately made to
reorganize the long-desolated kingdom. The body of pilgrims,
forming a band of 42,360, including children, having completed
the long and dreary journey of some four months, from the banks
of the Euphrates to Jerusalem, were animated in all their
proceeding by a strong religious impulse, and therefore one of
their first cares was to restore their ancient worship by
rebuilding the temple. On the invitation of Zerubbabel, the
governor, who showed them a remarkable example of liberality by
contributing personally 1,000 golden darics (probably about
$6,000), besides other gifts, the people with great enthusiasm
poured their gifts into the sacred treasury (Ezra 2). First they
erected and dedicated the altar of Jehovah on the exact spot
where it had formerly stood, and they then cleared away the
charred heaps of debris which occupied the site of the old
temple; and in the second month of the second year (B.C. 535),
amid great public excitement and rejoicing (Ps. 116; 117; 118),
the foundations of the second temple were laid. A wide interest
was felt in this great movement, although it was regarded with
mingled feelings by the spectators (Hag. 2:3; Zech. 4:10). The
Samaritans made proposals for a co-operation in the work.
Zerubbabel and Jeshua and the elders, however, declined all such
cooperation: Judah must build the temple without help.
Immediately evil reports were spread regarding the Jews. The
Samaritans sought to "frustrate their purpose" (Ezra 4:5), and
sent messengers to Ecbatana and Susa, with the result that the
work was suspended. Seven years after this Cyrus died
ingloriously, having killed himself in Syria when on his way
back from Egypt to the east, and was succeeded by his son
Cambyses (B.C. 529-522), on whose death the "false Smerdis," an
imposter, occupied the throne for some seven or eight months,
and then Darius Hystaspes became king (B.C. 522). In the second
year of this monarch the work of rebuilding the temple was
resumed and carried forward to its completion (Ezra 5: 6-17;
6:1-15), under the stimulus of the earnest counsels and
admonitions of the prophets Haggai and Zechariah. It was ready
for consecration in the spring of B.C. 516, twenty years after
the return from captivity.
This second temple had not the ark, the Urim and Thummim, the
holy oil, the sacred fire, the tables of stone, the pot of
manna, and Aaron's rod. As in the tabernacle, there was in it
only one golden lamp for the holy place, one table of shewbread,
and the incense altar, with golden censers, and many of the
vessels of gold that had belonged to Solomon's temple that had
been carried to Babylon but restored by Cyrus (Ezra 1:7-11).
This second temple also differed from the first in that, while
in the latter there were numerous "trees planted in the courts
of the Lord," there were none in the former. The second temple
also had for the first time a space, being a part of the outer
court, provided for proselytes who were worshippers of Jehovah,
although not subject to the laws of Judaism.
The temple, when completed, was consecrated amid great
rejoicings on the part of all the people (Ezra 6:16), although
there were not wanting outward evidences that the Jews were no
longer an independent people, but were subject to a foreign
Hag. 2:9 is rightly rendered in the Revised Version, "The
latter glory of this house shall be greater than the former,"
instead of, "The glory of this latter house," etc., in the
Authorized Version. The temple, during the different periods of
its existence, is regarded as but one house, the one only house
of God (compare 2:3). The glory here predicted is spiritual glory
and not material splendour. "Christ himself, present bodily in
the temple on Mount Zion during his life on earth, present
spiritually in the Church now, present in the holy city, the
heavenly Jerusalem, of which he is the temple, calling forth
spiritual worship and devotion is the glory here predicted"
Noah's ark, a building of gopher-wood, and covered with pitch,
300 cubits long, 50 cubits broad, and 30 cubits high (Gen.
6:14-16); an oblong floating house of three stories, with a door
in the side and a window in the roof. It was 100 years in
building (Gen. 5:32; 7:6). It was intended to preserve certain
persons and animals from the deluge which God was about to bring
over the earth. It contained eight persons (Gen. 7:13; 2 Pet.
2:5), and of all "clean" animals seven pairs, and of "unclean"
one pair, and of birds seven pairs of each sort (Gen. 7:2, 3).
It was in the form of an oblong square, with flat bottom and
sloping roof. Traditions of the Deluge, by which the race of man
was swept from the earth, and of the ark of Noah have been found
existing among all nations.
The ark of bulrushes in which the infant Moses was laid (Ex.
2:3) is called in the Hebrew "teebah", a word derived from the
Egyptian "teb", meaning "a chest." It was daubed with slime and
with pitch. The bulrushes of which it was made were the papyrus
The sacred ark is designated by a different Hebrew word,
"'aron'", which is the common name for a chest or coffer used
for any purpose (Gen. 50:26; 2 Kings 12:9, 10). It is
distinguished from all others by such titles as the "ark of God"
(1 Sam. 3:3), "ark of the covenant" (Josh. 3:6; Heb. 9:4), "ark
of the testimony" (Ex. 25:22). It was made of acacia or shittim
wood, a cubit and a half broad and high and two cubits long, and
covered all over with the purest gold. Its upper surface or lid,
the mercy-seat, was surrounded with a rim of gold; and on each
of the two sides were two gold rings, in which were placed two
gold-covered poles by which the ark could be carried (Num. 7:9;
10:21; 4:5,19, 20; 1 Kings 8:3, 6). Over the ark, at the two
extremities, were two cherubim, with their faces turned toward
each other (Lev. 16:2; Num. 7:89). Their outspread wings over
the top of the ark formed the throne of God, while the ark
itself was his footstool (Ex. 25:10-22; 37:1-9). The ark was
deposited in the "holy of holies," and was so placed that one
end of the poles by which it was carried touched the veil which
separated the two apartments of the tabernacle (1 Kings 8:8).
The two tables of stone which constituted the "testimony" or
evidence of God's covenant with the people (Deut. 31:26), the
"pot of manna" (Ex. 16:33), and "Aaron's rod that budded" (Num.
17:10), were laid up in the ark (Heb. 9:4). (See TABERNACLE
T0003559) The ark and the sanctuary were "the beauty of Israel"
(Lam. 2:1). During the journeys of the Israelites the ark was
carried by the priests in advance of the host (Num. 4:5, 6;
10:33-36; Ps. 68:1; 132:8). It was borne by the priests into the
bed of the Jordan, which separated, opening a pathway for the
whole of the host to pass over (Josh. 3:15, 16; 4:7, 10, 11, 17,
18). It was borne in the procession round Jericho (Josh. 6:4, 6,
8, 11, 12). When carried it was always wrapped in the veil, the
badgers' skins, and blue cloth, and carefully concealed even
from the eyes of the Levites who carried it. After the
settlement of Israel in Israel the ark remained in the
tabernacle at Gilgal for a season, and was then removed to
Shiloh till the time of Eli, between 300 and 400 years (Jer.
7:12), when it was carried into the field of battle so as to
secure, as they supposed, victory to the Hebrews, and was taken
by the Philistines (1 Sam. 4:3-11), who sent it back after
retaining it seven months (1 Sam. 5:7, 8). It remained then at
Kirjath-jearim (7:1,2) till the time of David (twenty years),
who wished to remove it to Jerusalem; but the proper mode of
removing it having been neglected, Uzzah was smitten with death
for putting "forth his hand to the ark of God," and in
consequence of this it was left in the house of Obed-edom in
Gath-rimmon for three months (2 Sam. 6:1-11), at the end of
which time David removed it in a grand procession to Jerusalem,
where it was kept till a place was prepared for it (12-19). It
was afterwards deposited by Solomon in the temple (1 Kings
8:6-9). When the Babylonians destroyed Jerusalem and plundered
the temple, the ark was probably taken away by Nebuchadnezzar
and destroyed, as no trace of it is afterwards to be found. The
absence of the ark from the second temple was one of the points
in which it was inferior to the first temple.
(1.) Of Israel. The kingdom of the ten tribes was successively
invaded by several Assyrian kings. Pul (q.v.) imposed a tribute
on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1
Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah
(B.C. 738), carried away the trans-Jordanic tribes and the
inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1).
Subsequently Shalmaneser invaded Israel and laid siege to
Samaria, the capital of the kingdom. During the siege he died,
and was succeeded by Sargon, who took the city, and transported
the great mass of the people into Assyria (B.C. 721), placing
them in Halah and in Habor, and in the cities of the Medes (2
Kings 17:3, 5). Samaria was never again inhabited by the
Israelites. The families thus removed were carried to distant
cities, many of them not far from the Caspian Sea, and their
place was supplied by colonists from Babylon and Cuthah, etc. (2
Kings 17:24). Thus terminated the kingdom of the ten tribes,
after a separate duration of two hundred and fifty-five years
Many speculations have been indulged in with reference to
these ten tribes. But we believe that all, except the number
that probably allied themselves with Judah and shared in their
restoration under Cyrus, are finally lost.
"Like the dew on the mountain, Like the
foam on the river,
Like the bubble on the fountain,
They are gone, and for ever."
(2.) Of Judah. In the third year of Jehoiachim, the eighteenth
king of Judah (B.C. 605), Nebuchadnezzar having overcome the
Egyptians at Carchemish, advanced to Jerusalem with a great
army. After a brief siege he took that city, and carried away
the vessels of the sanctuary to Babylon, and dedicated them in
the Temple of Belus (2 Kings 24:1; 2 Chr. 36:6, 7; Dan. 1:1, 2).
He also carried away the treasures of the king, whom he made his
vassal. At this time, from which is dated the "seventy years" of
captivity (Jer. 25; Dan. 9:1, 2), Daniel and his companions were
carried to Babylon, there to be brought up at the court and
trained in all the learning of the Chaldeans. After this, in the
fifth year of Jehoiakim, a great national fast was appointed
(Jer. 36:9), during which the king, to show his defiance, cut up
the leaves of the book of Jeremiah's prophecies as they were
read to him in his winter palace, and threw them into the fire.
In the same spirit he rebelled against Nebuchadnezzar (2 Kings
24:1), who again a second time (B.C. 598) marched against
Jerusalem, and put Jehoiachim to death, placing his son
Jehoiachin on the throne in his stead. But Jehoiachin's
counsellors displeasing Nebuchadnezzar, he again a third time
turned his army against Jerusalem, and carried away to Babylon a
second detachment of Jews as captives, to the number of 10,000
(2 Kings 24:13; Jer. 24:1; 2 Chr. 36:10), among whom were the
king, with his mother and all his princes and officers, also
Ezekiel, who with many of his companions were settled on the
banks of the river Chebar (q.v.). He also carried away all the
remaining treasures of the temple and the palace, and the golden
vessels of the sanctuary.
Mattaniah, the uncle of Jehoiachin, was now made king over
what remained of the kingdom of Judah, under the name of
Zedekiah (2 Kings 24:17; 2 Chr. 36:10). After a troubled reign
of eleven years his kingdom came to an end (2 Chr. 36:11).
Nebuchadnezzar, with a powerful army, besieged Jerusalem, and
Zedekiah became a prisoner in Babylon. His eyes were put out,
and he was kept in close confinement till his death (2 Kings
25:7). The city was spoiled of all that was of value, and then
given up to the flames. The temple and palaces were consumed,
and the walls of the city were levelled with the ground (B.C.
586), and all that remained of the people, except a number of
the poorest class who were left to till the ground and dress the
vineyards, were carried away captives to Babylon. This was the
third and last deportation of Jewish captives. The land was now
utterly desolate, and was abondoned to anarchy.
In the first year of his reign as king of Babylon (B.C. 536),
Cyrus issued a decree liberating the Jewish captives, and
permitting them to return to Jerusalem and rebuild the city and
the temple (2 Chr. 36:22, 23; Ezra 1; 2). The number of the
people forming the first caravan, under Zerubbabel, amounted in
all to 42,360 (Ezra 2:64, 65), besides 7,337 men-servants and
maid-servants. A considerable number, 12,000 probably, from the
ten tribes who had been carried away into Assyria no doubt
combined with this band of liberated captives.
At a later period other bands of the Jews returned (1) under
Ezra (7:7) (B.C. 458), and (2) Nehemiah (7:66) (B.C. 445). But
the great mass of the people remained still in the land to which
they had been carried, and became a portion of the Jews of the
"dispersion" (John 7:35; 1 Pet. 1:1). The whole number of the
exiles that chose to remain was probably about six times the
number of those who returned.
in the Babylonian orthography Nabu-kudur-uzur, which means
"Nebo, protect the crown!" or the "frontiers." In an inscription
he styles himself "Nebo's favourite." He was the son and
successor of Nabopolassar, who delivered Babylon from its
dependence on Assyria and laid Nineveh in ruins. He was the
greatest and most powerful of all the Babylonian kings. He
married the daughter of Cyaxares, and thus the Median and
Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the
Assyrians at Carchemish. (See JOSIAH T0002116; MEGIDDO
T0002463.) This secured to Egypt the possession of the Syrian
provinces of Assyria, including Israel. The remaining
provinces of the Assyrian empire were divided between Babylonia
and Media. But Nabopolassar was ambitious of reconquering from
Necho the western provinces of Syria, and for this purpose he
sent his son with a powerful army westward (Dan. 1:1). The
Egyptians met him at Carchemish, where a furious battle was
fought, resulting in the complete rout of the Egyptians, who
were driven back (Jer. 46:2-12), and Syria and Phoenicia brought
under the sway of Babylon (B.C. 606). From that time "the king
of Egypt came not again any more out of his land" (2 Kings
24:7). Nebuchadnezzar also subdued the whole of Israel, and
took Jerusalem, carrying away captive a great multitude of the
Jews, among whom were Daniel and his companions (Dan. 1:1, 2;
Jer. 27:19; 40:1).
Three years after this, Jehoiakim, who had reigned in
Jerusalem as a Babylonian vassal, rebelled against the
oppressor, trusting to help from Egypt (2 Kings 24:1). This led
Nebuchadnezzar to march an army again to the conquest of
Jerusalem, which at once yielded to him (B.C. 598). A third time
he came against it, and deposed Jehoiachin, whom he carried into
Babylon, with a large portion of the population of the city, and
the sacred vessels of the temple, placing Zedekiah on the throne
of Judah in his stead. He also, heedless of the warnings of the
prophet, entered into an alliance with Egypt, and rebelled
against Babylon. This brought about the final siege of the city,
which was at length taken and utterly destroyed (B.C. 586).
Zedekiah was taken captive, and had his eyes put out by order of
the king of Babylon, who made him a prisoner for the remainder
of his life.
An onyx cameo, now in the museum of Florence, bears on it an
arrow-headed inscription, which is certainly ancient and
genuine. The helmeted profile is said (Schrader) to be genuine
also, but it is more probable that it is the portrait of a
usurper in the time of Darius (Hystaspes), called Nidinta-Bel,
who took the name of "Nebuchadrezzar." The inscription has been
thus translated:, "In honour of Merodach, his lord,
Nebuchadnezzar, king of Babylon, in his lifetime had this made."
A clay tablet, now in the British Museum, bears the following
inscription, the only one as yet found which refers to his wars:
"In the thirty-seventh year of Nebuchadnezzar, king of the
country of Babylon, he went to Egypt [Misr] to make war. Amasis,
king of Egypt, collected [his army], and marched and spread
abroad." Thus were fulfilled the words of the prophet (Jer.
46:13-26; Ezek. 29:2-20). Having completed the subjugation of
Phoenicia, and inflicted chastisement on Egypt, Nebuchadnezzar
now set himself to rebuild and adorn the city of Babylon (Dan.
4:30), and to add to the greatness and prosperity of his kingdom
by constructing canals and aqueducts and reservoirs surpassing
in grandeur and magnificence everything of the kind mentioned in
history (Dan. 2:37). He is represented as a "king of kings,"
ruling over a vast kingdom of many provinces, with a long list
of officers and rulers under him, "princes, governors,
captains," etc. (3:2, 3, 27). He may, indeed, be said to have
created the mighty empire over which he ruled.
"Modern research has shown that Nebuchadnezzar was the
greatest monarch that Babylon, or perhaps the East generally,
ever produced. He must have possessed an enormous command of
human labour, nine-tenths of Babylon itself, and
nineteen-twentieths of all the other ruins that in almost
countless profusion cover the land, are composed of bricks
stamped with his name. He appears to have built or restored
almost every city and temple in the whole country. His
inscriptions give an elaborate account of the immense works
which he constructed in and about Babylon itself, abundantly
illustrating the boast, 'Is not this great Babylon which I have
build?'" Rawlinson, Hist. Illustrations.
After the incident of the "burning fiery furnace" (Dan. 3)
into which the three Hebrew confessors were cast, Nebuchadnezzar
was afflicted with some peculiar mental aberration as a
punishment for his pride and vanity, probably the form of
madness known as lycanthropy (i.e, "the change of a man into a
wolf"). A remarkable confirmation of the Scripture narrative is
afforded by the recent discovery of a bronze door-step, which
bears an inscription to the effect that it was presented by
Nebuchadnezzar to the great temple at Borsippa as a votive
offering on account of his recovery from a terrible illness.
(See DANIEL T0000969.)
He survived his recovery for some years, and died B.C. 562, in
the eighty-third or eighty-fourth year of his age, after a reign
of forty-three years, and was succeeded by his son
Evil-merodach, who, after a reign of two years, was succeeded by
Neriglissar (559-555), who was succeeded by Nabonadius
(555-538), at the close of whose reign (less than a quarter of a
century after the death of Nebuchadnezzar) Babylon fell under
Cyrus at the head of the combined armies of Media and Persia.
"I have examined," says Sir Henry Rawlinson, "the bricks
belonging perhaps to a hundred different towns and cities in the
neighbourhood of Baghdad, and I never found any other legend
than that of Nebuchadnezzar, son of Nabopolassar, king of
Babylon." Nine-tenths of all the bricks amid the ruins of
Babylon are stamped with his name.
the official title borne by the Egyptian kings down to the time
when that country was conquered by the Greeks. (See EGYPT
T0001137.) The name is a compound, as some think, of the words
Ra, the "sun" or "sun-god," and the article phe, "the,"
prefixed; hence phera, "the sun," or "the sun-god." But others,
perhaps more correctly, think the name derived from Perao, "the
great house" = his majesty = in Turkish, "the Sublime Porte."
(1.) The Pharaoh who was on the throne when Abram went down
into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or
"shepherd kings." The Egyptians called the nomad tribes of Syria
Shasu, "plunderers," their king or chief Hyk, and hence the name
of those invaders who conquered the native kings and established
a strong government, with Zoan or Tanis as their capital. They
were of Semitic origin, and of kindred blood accordingly with
Abram. They were probably driven forward by the pressure of the
Hittites. The name they bear on the monuments is "Mentiu."
(2.) The Pharaoh of Joseph's days (Gen. 41) was probably
Apopi, or Apopis, the last of the Hyksos kings. To the old
native Egyptians, who were an African race, shepherds were "an
abomination;" but to the Hyksos kings these Asiatic shepherds
who now appeared with Jacob at their head were congenial, and
being akin to their own race, had a warm welcome (Gen. 47:5, 6).
Some argue that Joseph came to Egypt in the reign of Thothmes
III., long after the expulsion of the Hyksos, and that his
influence is to be seen in the rise and progress of the
religious revolution in the direction of monotheism which
characterized the middle of the Eighteenth Dynasty. The wife of
Amenophis III., of that dynasty, was a Semite. Is this singular
fact to be explained from the presence of some of Joseph's
kindred at the Egyptian court? Pharaoh said to Joseph, "Thy
father and thy brethren are come unto thee: the land of Egypt is
before thee; in the best of the land make thy father and
brethren to dwell" (Gen. 47:5, 6).
(3.) The "new king who knew not Joseph" (Ex. 1:8-22) has been
generally supposed to have been Aahmes I., or Amosis, as he is
called by Josephus. Recent discoveries, however, have led to the
conclusion that Seti was the "new king."
For about seventy years the Hebrews in Egypt were under the
powerful protection of Joseph. After his death their condition
was probably very slowly and gradually changed. The invaders,
the Hyksos, who for some five centuries had been masters of
Egypt, were driven out, and the old dynasty restored. The
Israelites now began to be looked down upon. They began to be
afflicted and tyrannized over. In process of time a change
appears to have taken place in the government of Egypt. A new
dynasty, the Nineteenth, as it is called, came into power under
Seti I., who was its founder. He associated with him in his
government his son, Rameses II., when he was yet young, probably
ten or twelve years of age.
Note, Professor Maspero, keeper of the museum of Bulak, near
Cairo, had his attention in 1870 directed to the fact that
scarabs, i.e., stone and metal imitations of the beetle (symbols
of immortality), originally worn as amulets by royal personages,
which were evidently genuine relics of the time of the ancient
Pharaohs, were being sold at Thebes and different places along
the Nile. This led him to suspect that some hitherto
undiscovered burial-place of the Pharaohs had been opened, and
that these and other relics, now secretly sold, were a part of
the treasure found there. For a long time he failed, with all
his ingenuity, to find the source of these rare treasures. At
length one of those in the secret volunteered to give
information regarding this burial-place. The result was that a
party was conducted in 1881 to Dier el-Bahari, near Thebes, when
the wonderful discovery was made of thirty-six mummies of kings,
queens, princes, and high priests hidden away in a cavern
prepared for them, where they had lain undisturbed for thirty
centuries. "The temple of Deir el-Bahari stands in the middle of
a natural amphitheatre of cliffs, which is only one of a number
of smaller amphitheatres into which the limestone mountains of
the tombs are broken up. In the wall of rock separating this
basin from the one next to it some ancient Egyptian engineers
had constructed the hiding-place, whose secret had been kept for
nearly three thousand years." The exploring party being guided
to the place, found behind a great rock a shaft 6 feet square
and about 40 feet deep, sunk into the limestone. At the bottom
of this a passage led westward for 25 feet, and then turned
sharply northward into the very heart of the mountain, where in
a chamber 23 feet by 13, and 6 feet in height, they came upon
the wonderful treasures of antiquity. The mummies were all
carefully secured and brought down to Bulak, where they were
deposited in the royal museum, which has now been removed to
Among the most notable of the ancient kings of Egypt thus
discovered were Thothmes III., Seti I., and Rameses II. Thothmes
III. was the most distinguished monarch of the brilliant
Eighteenth Dynasty. When this mummy was unwound "once more,
after an interval of thirty-six centuries, human eyes gazed on
the features of the man who had conquered Syria and Cyprus and
Ethiopia, and had raised Egypt to the highest pinnacle of her
power. The spectacle, however, was of brief duration. The
remains proved to be in so fragile a state that there was only
time to take a hasty photograph, and then the features crumbled
to pieces and vanished like an apparition, and so passed away
from human view for ever." "It seems strange that though the
body of this man," who overran Israel with his armies two
hundred years before the birth of Moses, "mouldered to dust, the
flowers with which it had been wreathed were so wonderfully
preserved that even their colour could be distinguished"
(Manning's Land of the Pharaohs).
Seti I. (his throne name Merenptah), the father of Rameses
II., was a great and successful warrior, also a great builder.
The mummy of this Pharaoh, when unrolled, brought to view "the
most beautiful mummy head ever seen within the walls of the
museum. The sculptors of Thebes and Abydos did not flatter this
Pharaoh when they gave him that delicate, sweet, and smiling
profile which is the admiration of travellers. After a lapse of
thirty-two centuries, the mummy retains the same expression
which characterized the features of the living man. Most
remarkable of all, when compared with the mummy of Rameses II.,
is the striking resemblance between the father and the son. Seti
I. is, as it were, the idealized type of Rameses II. He must
have died at an advanced age. The head is shaven, the eyebrows
are white, the condition of the body points to considerably more
than threescore years of life, thus confirming the opinions of
the learned, who have attributed a long reign to this king."
(4.) Rameses II., the son of Seti I., is probably the Pharaoh
of the Oppression. During his forty years' residence at the
court of Egypt, Moses must have known this ruler well. During
his sojourn in Midian, however, Rameses died, after a reign of
sixty-seven years, and his body embalmed and laid in the royal
sepulchre in the Valley of the Tombs of Kings beside that of his
father. Like the other mummies found hidden in the cave of Deir
el-Bahari, it had been for some reason removed from its original
tomb, and probably carried from place to place till finally
deposited in the cave where it was so recently discovered.
In 1886, the mummy of this king, the "great Rameses," the
"Sesostris" of the Greeks, was unwound, and showed the body of
what must have been a robust old man. The features revealed to
view are thus described by Maspero: "The head is long and small
in proportion to the body. The top of the skull is quite bare.
On the temple there are a few sparse hairs, but at the poll the
hair is quite thick, forming smooth, straight locks about two
inches in length. White at the time of death, they have been
dyed a light yellow by the spices used in embalmment. The
forehead is low and narrow; the brow-ridge prominent; the
eye-brows are thick and white; the eyes are small and close
together; the nose is long, thin, arched like the noses of the
Bourbons; the temples are sunk; the cheek-bones very prominent;
the ears round, standing far out from the head, and pierced,
like those of a woman, for the wearing of earrings; the jaw-bone
is massive and strong; the chin very prominent; the mouth small,
but thick-lipped; the teeth worn and very brittle, but white and
well preserved. The moustache and beard are thin. They seem to
have been kept shaven during life, but were probably allowed to
grow during the king's last illness, or they may have grown
after death. The hairs are white, like those of the head and
eyebrows, but are harsh and bristly, and a tenth of an inch in
length. The skin is of an earthy-brown, streaked with black.
Finally, it may be said, the face of the mummy gives a fair idea
of the face of the living king. The expression is
unintellectual, perhaps slightly animal; but even under the
somewhat grotesque disguise of mummification there is plainly to
be seen an air of sovereign majesty, of resolve, and of pride."
Both on his father's and his mother's side it has been pretty
clearly shown that Rameses had Chaldean or Mesopotamian blood in
his veins to such a degree that he might be called an Assyrian.
This fact is thought to throw light on Isa. 52:4.
(5.) The Pharaoh of the Exodus was probably Menephtah I., the
fourteenth and eldest surviving son of Rameses II. He resided at
Zoan, where he had the various interviews with Moses and Aaron
recorded in the book of Exodus. His mummy was not among those
found at Deir el-Bahari. It is still a question, however,
whether Seti II. or his father Menephtah was the Pharaoh of the
Exodus. Some think the balance of evidence to be in favour of
the former, whose reign it is known began peacefully, but came
to a sudden and disastrous end. The "Harris papyrus," found at
Medinet-Abou in Upper Egypt in 1856, a state document written by
Rameses III., the second king of the Twentieth Dynasty, gives at
length an account of a great exodus from Egypt, followed by
wide-spread confusion and anarchy. This, there is great reason
to believe, was the Hebrew exodus, with which the Nineteenth
Dynasty of the Pharaohs came to an end. This period of anarchy
was brought to a close by Setnekht, the founder of the Twentieth
"In the spring of 1896, Professor Flinders Petrie discovered,
among the ruins of the temple of Menephtah at Thebes, a large
granite stela, on which is engraved a hymn of victory
commemorating the defeat of Libyan invaders who had overrun the
Delta. At the end other victories of Menephtah are glanced at,
and it is said that 'the Israelites (I-s-y-r-a-e-l-u) are
minished (?) so that they have no seed.' Menephtah was son and
successor of Rameses II., the builder of Pithom, and Egyptian
scholars have long seen in him the Pharaoh of the Exodus. The
Exodus is also placed in his reign by the Egyptian legend of the
event preserved by the historian Manetho. In the inscription the
name of the Israelites has no determinative of 'country' or
'district' attached to it, as is the case with all the other
names (Canaan, Ashkelon, Gezer, Khar or Southern Israel,
etc.) mentioned along with it, and it would therefore appear
that at the time the hymn was composed, the Israelites had
already been lost to the sight of the Egyptians in the desert.
At all events they must have had as yet no fixed home or
district of their own. We may therefore see in the reference to
them the Pharaoh's version of the Exodus, the disasters which
befell the Egyptians being naturally passed over in silence, and
only the destruction of the 'men children' of the Israelites
being recorded. The statement of the Egyptian poet is a
remarkable parallel to Ex. 1:10-22."
(6.) The Pharaoh of 1 Kings 11:18-22.
(7.) So, king of Egypt (2 Kings 17:4).
(8.) The Pharaoh of 1 Chr. 4:18.
(9.) Pharaoh, whose daughter Solomon married (1 Kings 3:1;
(10.) Pharaoh, in whom Hezekiah put his trust in his war
against Sennacherib (2 Kings 18:21).
(11.) The Pharaoh by whom Josiah was defeated and slain at
Megiddo (2 Chr. 35:20-24; 2 Kings 23:29, 30). (See NECHO
(12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem
when it was besieged by Nebuchadnezzar (q.v.), 2 Kings 25:1-4;
compare Jer. 37:5-8; Ezek. 17:11-13. (See ZEDEKIAH T0003894.)
originally denoted only the sea-coast of the land of Canaan
inhabited by the Philistines (Ex. 15:14; Isa. 14:29, 31; Joel
3:4), and in this sense exclusively the Hebrew name Pelesheth
(rendered "Philistia" in Ps. 60:8; 83:7; 87:4; 108:9) occurs in
the Old Testament.
Not till a late period in Jewish history was this name used to
denote "the land of the Hebrews" in general (Gen. 40:15). It is
also called "the holy land" (Zech. 2:12), the "land of Jehovah"
(Hos. 9:3; Ps. 85:1), the "land of promise" (Heb. 11:9), because
promised to Abraham (Gen. 12:7; 24:7), the "land of Canaan"
(Gen. 12:5), the "land of Israel" (1 Sam. 13:19), and the "land
of Judah" (Isa. 19:17).
The territory promised as an inheritance to the seed of
Abraham (Gen. 15:18-21; Num. 34:1-12) was bounded on the east by
the river Euphrates, on the west by the Mediterranean, on the
north by the "entrance of Hamath," and on the south by the
"river of Egypt." This extent of territory, about 60,000 square
miles, was at length conquered by David, and was ruled over also
by his son Solomon (2 Sam. 8; 1 Chr. 18; 1 Kings 4:1, 21). This
vast empire was the Promised Land; but Israel was only a part
of it, terminating in the north at the southern extremity of the
Lebanon range, and in the south in the wilderness of Paran, thus
extending in all to about 144 miles in length. Its average
breadth was about 60 miles from the Mediterranean on the west to
beyond the Jordan. It has fittingly been designated "the least
of all lands." Western Israel, on the south of Gaza, is only
about 40 miles in breadth from the Mediterranean to the Dead
Sea, narrowing gradually toward the north, where it is only 20
miles from the sea-coast to the Jordan.
Israel, "set in the midst" (Ezek. 5:5) of all other lands,
is the most remarkable country on the face of the earth. No
single country of such an extent has so great a variety of
climate, and hence also of plant and animal life. Moses
describes it as "a good land, a land of brooks of water, of
fountains and depths that spring out of valleys and hills; a
land of wheat, and barley, and vines, and fig trees, and
pomegranates; a land of oil olive, and honey; a land wherein
thou shalt not eat bread without scarceness, thou shalt not lack
any thing in it; a land whose stones are iron, and out of whose
hills thou mayest dig brass" (Deut. 8:7-9).
"In the time of Christ the country looked, in all probability,
much as now. The whole land consists of rounded limestone hills,
fretted into countless stony valleys, offering but rarely level
tracts, of which Esdraelon alone, below Nazareth, is large
enough to be seen on the map. The original woods had for ages
disappeared, though the slopes were dotted, as now, with figs,
olives, and other fruit-trees where there was any soil.
Permanent streams were even then unknown, the passing rush of
winter torrents being all that was seen among the hills. The
autumn and spring rains, caught in deep cisterns hewn out like
huge underground jars in the soft limestone, with artificial
mud-banked ponds still found near all villages, furnished water.
Hills now bare, or at best rough with stunted growth, were then
terraced, so as to grow vines, olives, and grain. To-day almost
desolate, the country then teemed with population. Wine-presses
cut in the rocks, endless terraces, and the ruins of old
vineyard towers are now found amidst solitudes overgrown for
ages with thorns and thistles, or with wild shrubs and poor
gnarled scrub" (Geikie's Life of Christ).
From an early period the land was inhabited by the descendants
of Canaan, who retained possession of the whole land "from Sidon
to Gaza" till the time of the conquest by Joshua, when it was
occupied by the twelve tribes. Two tribes and a half had their
allotments given them by Moses on the east of the Jordan (Deut.
3:12-20; compare Num. 1:17-46; Josh. 4:12-13). The remaining
tribes had their portion on the west of Jordan.
From the conquest till the time of Saul, about four hundred
years, the people were governed by judges. For a period of one
hundred and twenty years the kingdom retained its unity while it
was ruled by Saul and David and Solomon. On the death of
Solomon, his son Rehoboam ascended the throne; but his conduct
was such that ten of the tribes revolted, and formed an
independent monarchy, called the kingdom of Israel, or the
northern kingdom, the capital of which was first Shechem and
afterwards Samaria. This kingdom was destroyed. The Israelites
were carried captive by Shalmanezer, king of Assyria, B.C. 722,
after an independent existence of two hundred and fifty-three
years. The place of the captives carried away was supplied by
tribes brought from the east, and thus was formed the Samaritan
nation (2 Kings 17:24-29).
Nebuchadnezzar came up against the kingdom of the two tribes,
the kingdom of Judah, the capital of which was Jerusalem, one
hundred and thirty-four years after the overthrow of the kingdom
of Israel. He overthrew the city, plundered the temple, and
carried the people into captivity to Babylon (B.C. 587), where
they remained seventy years. At the close of the period of the
Captivity, they returned to their own land, under the edict of
Cyrus (Ezra 1:1-4). They rebuilt the city and temple, and
restored the old Jewish commonwealth.
For a while after the Restoration the Jews were ruled by
Zerubbabel, Ezra, and Nehemiah, and afterwards by the high
priests, assisted by the Sanhedrin. After the death of Alexander
the Great at Babylon (B.C. 323), his vast empire was divided
between his four generals. Egypt, Arabia, Israel, and
Coele-Syria fell to the lot of Ptolemy Lagus. Ptolemy took
possession of Israel in B.C. 320, and carried nearly one
hundred thousand of the inhabitants of Jerusalem into Egypt. He
made Alexandria the capital of his kingdom, and treated the Jews
with consideration, confirming them in the enjoyment of many
After suffering persecution at the hands of Ptolemy's
successors, the Jews threw off the Egyptian yoke, and became
subject to Antiochus the Great, the king of Syria. The cruelty
and opression of the successors of Antiochus at length led to
the revolt under the Maccabees (B.C. 163), when they threw off
the Syrian yoke.
In the year B.C. 68, Israel was reduced by Pompey the Great
to a Roman province. He laid the walls of the city in ruins, and
massacred some twelve thousand of the inhabitants. He left the
temple, however, unijured. About twenty-five years after this
the Jews revolted and cast off the Roman yoke. They were
however, subdued by Herod the Great (q.v.). The city and the
temple were destroyed, and many of the inhabitants were put to
death. About B.C. 20, Herod proceeded to rebuild the city and
restore the ruined temple, which in about nine years and a half
was so far completed that the sacred services could be resumed
in it (compare John 2:20). He was succeeded by his son Archelaus,
who was deprived of his power, however, by Augustus, A.D. 6,
when Israel became a Roman province, ruled by Roman governors
or procurators. Pontius Pilate was the fifth of these
procurators. He was appointed to his office A.D. 25.
Exclusive of Idumea, the kingdom of Herod the Great
comprehended the whole of the country originally divided among
the twelve tribes, which he divided into four provinces or
districts. This division was recognized so long as Israel was
under the Roman dominion. These four provinces were, (1) Judea,
the southern portion of the country; (2) Samaria, the middle
province, the northern boundary of which ran along the hills to
the south of the plain of Esdraelon; (3) Galilee, the northern
province; and (4) Peraea (a Greek name meaning the "opposite
country"), the country lying east of the Jordan and the Dead
Sea. This province was subdivided into these districts, (1)
Peraea proper, lying between the rivers Arnon and Jabbok; (2)
Galaaditis (Gilead); (3) Batanaea; (4) Gaulonitis (Jaulan); (5)
Ituraea or Auranitis, the ancient Bashan; (6) Trachonitis; (7)
Abilene; (8) Decapolis, i.e., the region of the ten cities. The
whole territory of Israel, including the portions alloted to
the trans-Jordan tribes, extended to about eleven thousand
square miles. Recent exploration has shown the territory on the
west of Jordan alone to be six thousand square miles in extent,
the size of the principality of Wales.
called also Salem, Ariel, Jebus, the "city of God," the "holy
city;" by the modern Arabs el-Khuds, meaning "the holy;" once
"the city of Judah" (2 Chr. 25:28). This name is in the original
in the dual form, and means "possession of peace," or
"foundation of peace." The dual form probably refers to the two
mountains on which it was built, viz., Zion and Moriah; or, as
some suppose, to the two parts of the city, the "upper" and the
"lower city." Jerusalem is a "mountain city enthroned on a
mountain fastness" (compare Ps. 68:15, 16; 87:1; 125:2; 76:1, 2;
122:3). It stands on the edge of one of the highest table-lands
in Israel, and is surrounded on the south-eastern, the
southern, and the western sides by deep and precipitous ravines.
It is first mentioned in Scripture under the name Salem (Gen.
14:18; compare Ps. 76:2). When first mentioned under the name
Jerusalem, Adonizedek was its king (Josh. 10:1). It is
afterwards named among the cities of Benjamin (Judg. 19:10; 1
Chr. 11:4); but in the time of David it was divided between
Benjamin and Judah. After the death of Joshua the city was taken
and set on fire by the men of Judah (Judg. 1:1-8); but the
Jebusites were not wholly driven out of it. The city is not
again mentioned till we are told that David brought the head of
Goliath thither (1 Sam. 17:54). David afterwards led his forces
against the Jebusites still residing within its walls, and drove
them out, fixing his own dwelling on Zion, which he called "the
city of David" (2 Sam. 5:5-9; 1 Chr. 11:4-8). Here he built an
altar to the Lord on the threshing-floor of Araunah the Jebusite
(2 Sam. 24:15-25), and thither he brought up the ark of the
covenant and placed it in the new tabernacle which he had
prepared for it. Jerusalem now became the capital of the
After the death of David, Solomon built the temple, a house
for the name of the Lord, on Mount Moriah (B.C. 1010). He also
greatly strengthened and adorned the city, and it became the
great centre of all the civil and religious affairs of the
nation (Deut. 12:5; compare 12:14; 14:23; 16:11-16; Ps. 122).
After the disruption of the kingdom on the accession to the
throne of Rehoboam, the son of Solomon, Jerusalem became the
capital of the kingdom of the two tribes. It was subsequently
often taken and retaken by the Egyptians, the Assyrians, and by
the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35;
24:14; 2 Chr. 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11), till
finally, for the abounding iniquities of the nation, after a
siege of three years, it was taken and utterly destroyed, its
walls razed to the ground, and its temple and palaces consumed
by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2
Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the
land was completed by the retreat of the principal Jews into
Egypt (Jer. 40-44), and by the final carrying captive into
Babylon of all that still remained in the land (52:3), so that
it was left without an inhabitant (B.C. 582). Compare the
predictions, Deut. 28; Lev. 26:14-39.
But the streets and walls of Jerusalem were again to be built,
in troublous times (Dan. 9:16, 19, 25), after a captivity of
seventy years. This restoration was begun B.C. 536, "in the
first year of Cyrus" (Ezra 1:2, 3, 5-11). The Books of Ezra and
Nehemiah contain the history of the re-building of the city and
temple, and the restoration of the kingdom of the Jews,
consisting of a portion of all the tribes. The kingdom thus
constituted was for two centuries under the dominion of Persia,
till B.C. 331; and thereafter, for about a century and a half,
under the rulers of the Greek empire in Asia, till B.C. 167. For
a century the Jews maintained their independence under native
rulers, the Asmonean princes. At the close of this period they
fell under the rule of Herod and of members of his family, but
practically under Rome, till the time of the destruction of
Jerusalem, A.D. 70. The city was then laid in ruins.
The modern Jerusalem by-and-by began to be built over the
immense beds of rubbish resulting from the overthrow of the
ancient city; and whilst it occupies certainly the same site,
there are no evidences that even the lines of its streets are
now what they were in the ancient city. Till A.D. 131 the Jews
who still lingered about Jerusalem quietly submitted to the
Roman sway. But in that year the emperor (Hadrian), in order to
hold them in subjection, rebuilt and fortified the city. The
Jews, however, took possession of it, having risen under the
leadership of one Bar-Chohaba (i.e., "the son of the star") in
revolt against the Romans. Some four years afterwards (A.D.
135), however, they were driven out of it with great slaughter,
and the city was again destroyed; and over its ruins was built a
Roman city called Aelia Capitolina, a name which it retained
till it fell under the dominion of the Mohammedans, when it was
called el-Khuds, i.e., "the holy."
In A.D. 326 Helena, mother of the emperor Constantine, made a
pilgrimage to Jerusalem with the view of discovering the places
mentioned in the life of our Lord. She caused a church to be
built on what was then supposed to be the place of the nativity
at Bethlehem. Constantine, animated by her example, searched for
the holy sepulchre, and built over the supposed site a
magnificent church, which was completed and dedicated A.D. 335.
He relaxed the laws against the Jews till this time in force,
and permitted them once a year to visit the city and wail over
the desolation of "the holy and beautiful house."
In A.D. 614 the Persians, after defeating the Roman forces of
the emperor Heraclius, took Jerusalem by storm, and retained it
till A.D. 637, when it was taken by the Arabians under the
Khalif Omar. It remained in their possession till it passed, in
A.D. 960, under the dominion of the Fatimite khalifs of Egypt,
and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader
Godfrey of Bouillon took the city from the Moslems with great
slaughter, and was elected king of Jerusalem. He converted the
Mosque of Omar into a Christian cathedral. During the
eighty-eight years which followed, many churches and convents
were erected in the holy city. The Church of the Holy Sepulchre
was rebuilt during this period, and it alone remains to this
day. In A.D. 1187 the sultan Saladin wrested the city from the
Christians. From that time to the present day, with few
intervals, Jerusalem has remained in the hands of the Moslems.
It has, however, during that period been again and again taken
and retaken, demolished in great part and rebuilt, no city in
the world having passed through so many vicissitudes.
In the year 1850 the Greek and Latin monks residing in
Jerusalem had a fierce dispute about the guardianship of what
are called the "holy places." In this dispute the emperor
Nicholas of Russia sided with the Greeks, and Louis Napoleon,
the emperor of the French, with the Latins. This led the Turkish
authorities to settle the question in a way unsatisfactory to
Russia. Out of this there sprang the Crimean War, which was
protracted and sanguinary, but which had important consequences
in the way of breaking down the barriers of Turkish
Modern Jerusalem "lies near the summit of a broad
mountain-ridge, which extends without interruption from the
plain of Esdraelon to a line drawn between the southern end of
the Dead Sea and the southeastern corner of the Mediterranean."
This high, uneven table-land is everywhere from 20 to 25
geographical miles in breadth. It was anciently known as the
mountains of Ephraim and Judah.
"Jerusalem is a city of contrasts, and differs widely from
Damascus, not merely because it is a stone town in mountains,
whilst the latter is a mud city in a plain, but because while in
Damascus Moslem religion and Oriental custom are unmixed with
any foreign element, in Jerusalem every form of religion, every
nationality of East and West, is represented at one time."
Jerusalem is first mentioned under that name in the Book of
Joshua, and the Tell-el-Amarna collection of tablets includes
six letters from its Amorite king to Egypt, recording the attack
of the Abiri about B.C. 1480. The name is there spelt Uru-Salim
("city of peace"). Another monumental record in which the Holy
City is named is that of Sennacherib's attack in B.C. 702. The
"camp of the Assyrians" was still shown about A.D. 70, on the
flat ground to the north-west, included in the new quarter of
The city of David included both the upper city and Millo, and
was surrounded by a wall built by David and Solomon, who appear
to have restored the original Jebusite fortifications. The name
Zion (or Sion) appears to have been, like Ariel ("the hearth of
God"), a poetical term for Jerusalem, but in the Greek age was
more specially used of the Temple hill. The priests' quarter
grew up on Ophel, south of the Temple, where also was Solomon's
Palace outside the original city of David. The walls of the city
were extended by Jotham and Manasseh to include this suburb and
the Temple (2 Chr. 27:3; 33:14).
Jerusalem is now a town of some 50,000 inhabitants, with
ancient mediaeval walls, partly on the old lines, but extending
less far to the south. The traditional sites, as a rule, were
first shown in the 4th and later centuries A.D., and have no
authority. The results of excavation have, however, settled most
of the disputed questions, the limits of the Temple area, and
the course of the old walls having been traced.