wells, one of the four cities of the Hivites which entered by
fraud into a league with Joshua. It belonged to Benjamin (Josh.
18:25). It has by some been identified with el-Bireh on the way
to Nablus, 10 miles north of Jerusalem.
village, one of the four cities of the Gibeonitish Hivites with
whom Joshua made a league (9:17). It belonged to Benjamin. It
has been identified with the modern Kefireh, on the west
confines of Benjamin, about 2 miles west of Ajalon and 11 from
dwelling in clayey soil, the descendants of the fifth son of
Canaan (Gen. 10:16), one of the original tribes inhabiting the
land of Canaan before the time of the Israelites (Gen. 15:21;
Deut. 7:1). They were a branch of the great family of the
Hivites. Of their geographical position nothing is certainly
known. Probably they lived somewhere in the central part of
cave-men, a race of Troglodytes who dwelt in the limestone caves
which abounded in Edom. Their ancestor was "Seir," who probably
gave his name to the district where he lived. They were a branch
of the Hivites (Gen. 14:6; 36:20-30; 1 Chr. 1:38, 39). They were
dispossessed by the descendants of Esau, and as a people
gradually became extinct (Deut. 2:12-22).
one of the original tribes scattered over Israel, from Hermon
to Gibeon in the south. The name is interpreted as "midlanders"
or "villagers" (Gen. 10:17; 1 Chr. 1:15). They were probably a
branch of the Hittites. At the time of Jacob's return to Canaan,
Hamor the Hivite was the "prince of the land" (Gen. 24:2-28).
They are next mentioned during the Conquest (Josh. 9:7;
11:19). They principally inhabited the northern confines of
Western Israel (Josh. 11:3; Judg. 3:3). A remnant of them
still existed in the time of Solomon (1 Kings 9:20).
highlanders, or hillmen, the name given to the descendants of
one of the sons of Canaan (Gen. 14:7), called Amurra or Amurri
in the Assyrian and Egyptian inscriptions. On the early
Babylonian monuments all Syria, including Israel, is known as
"the land of the Amorites." The southern slopes of the mountains
of Judea are called the "mount of the Amorites" (Deut. 1:7, 19,
20). They seem to have originally occupied the land stretching
from the heights west of the Dead Sea (Gen. 14:7) to Hebron (13.
Compare 13:8; Deut. 3:8; 4:46-48), embracing "all Gilead and all
Bashan" (Deut. 3:10), with the Jordan valley on the east of the
river (4:49), the land of the "two kings of the Amorites," Sihon
and Og (Deut. 31:4; Josh. 2:10; 9:10). The five kings of the
Amorites were defeated with great slaughter by Joshua (10:10).
They were again defeated at the waters of Merom by Joshua, who
smote them till there were none remaining (Josh. 11:8). It is
mentioned as a surprising circumstance that in the days of
Samuel there was peace between them and the Israelites (1 Sam.
7:14). The discrepancy supposed to exist between Deut. 1:44 and
Num. 14:45 is explained by the circumstance that the terms
"Amorites" and "Amalekites" are used synonymously for the
"Canaanites." In the same way we explain the fact that the
"Hivites" of Gen. 34:2 are the "Amorites" of 48:22. Compare Josh.
10:6; 11:19 with 2 Sam. 21:2; also Num. 14:45 with Deut. 1:44.
The Amorites were warlike mountaineers. They are represented on
the Egyptian monuments with fair skins, light hair, blue eyes,
aquiline noses, and pointed beards. They are supposed to have
been men of great stature; their king, Og, is described by Moses
as the last "of the remnant of the giants" (Deut. 3:11). Both
Sihon and Og were independent kings. Only one word of the
Amorite language survives, "Shenir," the name they gave to Mount
Hermon (Deut. 3:9).
white, "the white mountain of Syria," is the loftiest and most
celebrated mountain range in Syria. It is a branch running
southward from the Caucasus, and at its lower end forking into
two parallel ranges, the eastern or Anti-Lebanon, and the
western or Lebanon proper. They enclose a long valley (Josh.
11:17) of from 5 to 8 miles in width, called by Roman writers
Coele-Syria, now called el-Buka'a, "the valley," a prolongation
of the valley of the Jordan.
Lebanon proper, Jebel es-Sharki, commences at its southern
extremity in the gorge of the Leontes, the ancient Litany, and
extends NE, parallel to the Mediterranean coast, as far
as the river Eleutherus, at the plain of Emesa, "the entering of
Hamath" (Num. 34:8; 1 Kings 8:65), in all about 90 geographical
miles in extent. The average height of this range is from 6,000
to 8,000 feet; the peak of Jebel Mukhmel is about 10,200 feet,
and the Sannin about 9,000. The highest peaks are covered with
perpetual snow and ice. In the recesses of the range wild beasts
as of old still abound (2 Kings 14:9; Cant. 4:8). The scenes of
the Lebanon are remarkable for their grandeur and beauty, and
supplied the sacred writers with many expressive similes (Ps.
29:5, 6; 72:16; 104:16-18; Cant. 4:15; Isa. 2:13; 35:2; 60:13;
Hos. 14:5). It is famous for its cedars (Cant. 5:15), its wines
(Hos. 14:7), and its cool waters (Jer. 18:14). The ancient
inhabitants were Giblites and Hivites (Josh. 13:5; Judg. 3:3).
It was part of the Phoenician kingdom (1 Kings 5:2-6).
The eastern range, or Anti-Lebanon, or "Lebanon towards the
sunrising," runs nearly parallel with the western from the plain
of Emesa till it connects with the hills of Galilee in the
south. The height of this range is about 5,000 feet. Its highest
peak is Hermon (q.v.), from which a number of lesser ranges
Lebanon is first mentioned in the description of the boundary
of Israel (Deut. 1:7; 11:24). It was assigned to Israel, but
was never conquered (Josh. 13:2-6; Judg. 3:1-3).
The Lebanon range is now inhabited by a population of about
300,000 Christians, Maronites, and Druses, and is ruled by a
Christian governor. The Anti-Lebanon is inhabited by
Mohammedans, and is under a Turkish ruler.
or Miz'peh, watch-tower; the look-out. (1.) A place in Gilead,
so named by Laban, who overtook Jacob at this spot (Gen. 31:49)
on his return to Israel from Padan-aram. Here Jacob and Laban
set up their memorial cairn of stones. It is the same as
Ramath-mizpeh (Josh. 13:26).
(2.) A town in Gilead, where Jephthah resided, and where he
assumed the command of the Israelites in a time of national
danger. Here he made his rash vow; and here his daughter
submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It
may be the same as Ramoth-Gilead (Josh. 20:8), but it is more
likely that it is identical with the foregoing, the Mizpeh of
Gen. 31:23, 25, 48, 49.
(3.) Another place in Gilead, at the foot of Mount Hermon,
inhabited by Hivites (Josh. 11:3, 8). The name in Hebrew here
has the article before it, "the Mizpeh," "the watch-tower." The
modern village of Metullah, meaning also "the look-out,"
probably occupies the site so called.
(4.) A town of Moab to which David removed his parents for
safety during his persecution by Saul (1 Sam. 22:3). This was
probably the citadel known as Kir-Moab, now Kerak. While David
resided here he was visited by the prophet Gad, here mentioned
for the first time, who was probably sent by Samuel to bid him
leave the land of Moab and betake himself to the land of Judah.
He accordingly removed to the forest of Hareth (q.v.), on the
edge of the mountain chain of Hebron.
(5.) A city of Benjamin, "the watch-tower", where the people
were accustomed to meet in great national emergencies (Josh.
18:26; Judg. 20:1, 3; 21:1, 5; 1 Sam. 7:5-16). It has been
supposed to be the same as Nob (1 Sam. 21:1; 22:9-19). It was
some 4 miles north-west of Jerusalem, and was situated on the
loftiest hill in the neighbourhood, some 600 feet above the
plain of Gibeon. This village has the modern name of Neby
Samwil, i.e., the prophet Samuel, from a tradition that Samuel's
tomb is here. (See NOB T0002742.)
Samuel inaugurated the reformation that characterized his time
by convening a great assembly of all Israel at Mizpeh, now the
politico-religious centre of the nation. There, in deep
humiliation on account of their sins, they renewed their vows
and entered again into covenant with the God of their fathers.
It was a period of great religious awakening and of revived
national life. The Philistines heard of this assembly, and came
up against Israel. The Hebrews charged the Philistine host with
great fury, and they were totally routed. Samuel commemorated
this signal victory by erecting a memorial-stone, which he
called "Ebenezer" (q.v.), saying, "Hitherto hath the Lord helped
us" (1 Sam. 7:7-12).
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).