(Gr. aule, Luke 22:55; R.V., "court"), the open court or
quadrangle belonging to the high priest's house. In Matt. 26:69
and Mark 14:66 this word is incorrectly rendered "palace" in the
Authorized Version, but correctly "court" in the Revised
Version. In John 10:1,16 it means a "sheep-fold." In Matt. 27:27
and Mark 15:16 (A.V., "common hall;" R.V., "palace") it refers
to the proetorium or residence of the Roman governor at
Jerusalem. The "porch" in Matt. 26:71 is the entrance-hall or
passage leading into the central court, which is open to the
the name of one of the gates of the temple (Acts 3:2). It is
supposed to have been the door which led from the court of the
Gentiles to the court of the women. It was of massive structure,
and covered with plates of Corinthian brass.
a member of the court of Areopagus (Acts 17:34).
a star, a prince at the court of Ahasuerus (Esther 1:14).
one of the seven eunuchs in Ahasuerus's court (Esther 1:10;
gift, the son of Nathan, who was "king's friend" in the court of
Solomon (1 Kings 4:5).
dignified, one of the royal counsellors at the court of
Ahasuerus, by whose suggestion Vashti was divorced (Esther 1:14,
The temple erected by the exiles on their return from Babylon
had stood for about five hundred years, when Herod the Great
became king of Judea. The building had suffered considerably
from natural decay as well as from the assaults of hostile
armies, and Herod, desirous of gaining the favour of the Jews,
proposed to rebuild it. This offer was accepted, and the work
was begun (B.C. 18), and carried out at great labour and
expense, and on a scale of surpassing splendour. The main part
of the building was completed in ten years, but the erection of
the outer courts and the embellishment of the whole were carried
on during the entire period of our Lord's life on earth (John
2:16, 19-21), and the temple was completed only A.D. 65. But it
was not long permitted to exist. Within forty years after our
Lord's crucifixion, his prediction of its overthrow was
accomplished (Luke 19: 41-44). The Roman legions took the city
of Jerusalem by storm, and notwithstanding the strenuous efforts
Titus made to preserve the temple, his soldiers set fire to it
in several places, and it was utterly destroyed (A.D. 70), and
was never rebuilt.
Several remains of Herod's stately temple have by recent
explorations been brought to light. It had two courts, one
intended for the Israelites only, and the other, a large outer
court, called "the court of the Gentiles," intended for the use
of strangers of all nations. These two courts were separated by
a low wall, as Josephus states, some 4 1/2 feet high, with
thirteen openings. Along the top of this dividing wall, at
regular intervals, were placed pillars bearing in Greek an
inscription to the effect that no stranger was, on the pain of
death, to pass from the court of the Gentiles into that of the
Jews. At the entrance to a graveyard at the north-western angle
of the Haram wall, a stone was discovered by M. Ganneau in 1871,
built into the wall, bearing the following inscription in Greek
capitals: "No stranger is to enter within the partition wall and
enclosure around the sanctuary. Whoever is caught will be
responsible to himself for his death, which will ensue."
There can be no doubt that the stone thus discovered was one
of those originally placed on the boundary wall which separated
the Jews from the Gentiles, of which Josephus speaks.
It is of importance to notice that the word rendered
"sanctuary" in the inscription was used in a specific sense of
the inner court, the court of the Israelites, and is the word
rendered "temple" in John 2:15 and Acts 21:28, 29. When Paul
speaks of the middle wall of partition (Eph. 2:14), he probably
makes allusion to this dividing wall. Within this partition wall
stood the temple proper, consisting of, (1) the court of the
women, 8 feet higher than the outer court; (2) 10 feet higher
than this court was the court of Israel; (3) the court of the
priests, again 3 feet higher; and lastly (4) the temple floor, 8
feet above that; thus in all 29 feet above the level of the
The summit of Mount Moriah, on which the temple stood, is now
occupied by the Haram esh-Sherif, i.e., "the sacred enclosure."
This enclosure is about 1,500 feet from north to south, with a
breadth of about 1,000 feet, covering in all a space of about 35
acres. About the centre of the enclosure is a raised platform,
16 feet above the surrounding space, and paved with large stone
slabs, on which stands the Mohammedan mosque called Kubbet
es-Sahkra i.e., the "Dome of the Rock," or the Mosque of Omar.
This mosque covers the site of Solomon's temple. In the centre
of the dome there is a bare, projecting rock, the highest part
of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above
the floor of the mosque, called the sahkra, i.e., "rock." Over
this rock the altar of burnt-offerings stood. It was the
threshing-floor of Araunah the Jebusite. The exact position on
this "sacred enclosure" which the temple occupied has not been
yet definitely ascertained. Some affirm that Herod's temple
covered the site of Solomon's temple and palace, and in addition
enclosed a square of 300 feet at the south-western angle. The
temple courts thus are supposed to have occupied the southern
portion of the "enclosure," forming in all a square of more than
900 feet. It is argued by others that Herod's temple occupied a
square of 600 feet at the south-west of the "enclosure."
the master of the eunuchs of Nebuchadnezzar (Dan. 1:3), the
"Rabsaris" of the court. His position was similar to that of the
Kislar-aga of the modern Turkish sultans.
probably a Persian word meaning master of wine, i.e., chief
butler; the title of an officer at the Babylonian court (Dan.
1:11, 16) who had charge of the diet of the Hebrew youths.
Jealousy, Image of
an idolatrous object, seen in vision by Ezekiel (Ezek. 8:3, 5),
which stood in the priests' or inner court of the temple.
Probably identical with the statue of Astarte (2 Kings 21:7).
adorer of Nebo, or Nebo saves me, the "Rabsaris," or chief
chamberlain, of the court of Babylon. He was one of those whom
the king sent to release Jeremiah from prison in Jerusalem (Jer.
one of the eunuchs who "kept the door" in the court of
Ahasuerus. With Teresh he conspired against the king's life.
Mordecai detected the conspiracy, and the culprits were hanged
(Esther 2:21-23; 6:1-3).
the enclosure of the tabernacle (Ex. 27:9-19; 40:8), of the
temple (1 Kings 6:36), of a prison (Neh. 3:25), of a private
house (2 Sam. 17:18), and of a king's palace (2 Kings 20:4).
the title given to Mishael, one of the three Hebrew youths who
were under training at the Babylonian court for the rank of Magi
(Dan. 1:7; 2:49; 3:12-30). This was probably the name of some
house of God's court, a place alluded to by Hosea (10:14) as the
scene of some great military exploit, but not otherwise
mentioned in Scripture. The Shalman here named was probably
Shalmaneser, the king of Assyria (2 Kings 17:3).
court of death, the third son of Joktan, and a region in
Arabia-Felix settled by him (Gen. 10:26; 1 Chr. 1:20). It is
probably the modern province of Hadramaut, situated on the
Indian Ocean east of the modern Yemen.
the Areopagus or rocky hill in Athens, north-west of the
Acropolis, where the Athenian supreme tribunal and court of
morals was held. From some part of this hill Paul delivered the
address recorded in Acts 17:22-31. (See AREOPAGUS T0000300.)
loosed of the Lord. (1.) The chief of one of the priestly
courses (the nineteenth) in the time of David (1 Chr. 24:16).
(2.) A Levite (Ezra 10:23). (3.) Neh. 9:5. (4.) A descendant of
Judah who had some office at the court of Persia (Neh. 11:24).
(1 Chr. 26:18), a place apparently connected with the temple,
probably a "suburb" (q.v.), as the word is rendered in 2 Kings
23:11; a space between the temple wall and the wall of the
court; an open portico into which the chambers of the official
persons opened (1 Chr. 26:18).
(Heb. mazkir, i.e., "the mentioner," "rememberancer"), the
office first held by Jehoshaphat in the court of David (2 Sam.
8:16), also in the court of Solomon (1 Kings 4:3). The next
recorder mentioned is Joah, in the reign of Hezekiah (2 Kings
18:18, 37; Isa. 36:3, 22). In the reign of Josiah another of the
name of Joah filled this office (2 Chr. 34:8). The "recorder"
was the chancellor or vizier of the kingdom. He brought all
weighty matters under the notice of the king, "such as
complaints, petitions, and wishes of subjects or foreigners. He
also drew up papers for the king's guidance, and prepared drafts
of the royal will for the scribes. All treaties came under his
oversight; and he had the care of the national archives or
records, to which, as royal historiographer, like the same state
officer in Assyria and Egypt, he added the current annals of the
(Ezra 6:2), called Ecbatana by classical writers, the capital of
northern Media. Here was the palace which was the residence of
the old Median monarchs, and of Cyrus and Cambyses. In the time
of Ezra, the Persian kings resided usually at Susa of Babylon.
But Cyrus held his court at Achmetha; and Ezra, writing a
century after, correctly mentions the place where the decree of
Cyrus was found.
fortunate, (Acts 20:9-12), a young man of Troas who fell through
drowsiness from the open window of the third floor of the house
where Paul was preaching, and was "taken up dead." The
lattice-work of the window being open to admit the air, the lad
fell out and down to the court below. Paul restored him to life
again. (Compare 1 Kings 17:21; 2 Kings 4:34.)
Heb. hashukum, plur., joinings (Ex. 27:17; 38:17, 28), the rods
by which the tops of the columns around the tabernacle court
were joined together, and from which the curtains were suspended
(Ex. 27:10, 11; 36:38).
In Jer. 52:21 the rendering of a different word, "hut",
meaning a "thread," and designating a measuring-line of 12
cubits in length for the circumference of the copper pillars of
a little wing, (Matt. 4:5; Luke 4:9). On the southern side of
the temple court was a range of porches or cloisters forming
three arcades. At the south-eastern corner the roof of this
cloister was some 300 feet above the Kidron valley. The
pinnacle, some parapet or wing-like projection, was above this
roof, and hence at a great height, probably 350 feet or more
above the valley.
an officer of high rank with Egyptian, Persian, Assyrian, and
Jewish monarchs. The cup-bearer of the king of Egypt is
mentioned in connection with Joseph's history (Gen. 40:1-21;
41:9). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (2
Kings 18:17). Nehemiah filled this office to the king of Persia
(Neh. 1:11). We read also of Solomon's cup-bearers (1 Kings
10:5; 2 Chr. 9:4).
chief of the princes, the name given to the chief cup-bearer or
the vizier of the Assyrian court; one of Sennacherib's
messengers to Hezekiah. See the speech he delivered, in the
Hebrew language, in the hearing of all the people, as he stood
near the wall on the north side of the city (2 Kings 18:17-37).
He and the other envoys returned to their master and reported
that Hezekiah and his people were obdurate, and would not
a reference of any case from an inferior to a superior court.
Moses established in the wilderness a series of judicatories
such that appeals could be made from a lower to a higher (Ex.
Under the Roman law the most remarkable case of appeal is that
of Paul from the tribunal of Festus at Caesarea to that of the
emperor at Rome (Acts 25:11, 12, 21, 25). Paul availed himself
of the privilege of a Roman citizen in this matter.
alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By
the "levirate law" the duty devolved on him of marrying Ruth the
Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first
(2.) The name given (for what reason is unknown) to one of the
two (the other was called Jachin) brazen pillars which Solomon
erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17).
These pillars were broken up and carried to Babylon by
a colonnade on the east of the temple, so called from a
tradition that it was a relic of Solomon's temple left standing
after the destruction of Jerusalem by the Babylonians. (Compare 1
Kings 7:6.) The word "porch" is in the New Testament the
rendering of three different Greek words:
(1.) Stoa, meaning a portico or veranda (John 5:2; 10:23; Acts
(2.) Pulon, a gateway (Matt. 26:71).
(3.) Proaulion, the entrance to the inner court (Mark 14:68).
(Matt. 27:6; Mark 12:41; John 8:20). It does not appear that
there was a separate building so called. The name was given to
the thirteen brazen chests, called "trumpets," from the form of
the opening into which the offerings of the temple worshippers
were put. These stood in the outer "court of the women." "Nine
chests were for the appointed money-tribute and for the
sacrifice-tribute, i.e., money-gifts instead of the sacrifices;
four chests for freewill-offerings for wood, incense, temple
decoration, and burnt-offerings" (Lightfoot's Hor. Heb.).
the Latin form of the Greek word rendered "Mars' hill." But it
denotes also the council or court of justice which met in the
open air on the hill. It was a rocky height to the west of the
Acropolis at Athens, on the south-east summit of which the
council was held which was constituted by Solon, and consisted
of nine archons or chief magistrates who were then in office,
and the ex-archons of blameless life.
On this hill of Mars (Gr. Ares) Paul delivered his memorable
address to the "men of Athens" (Acts 17:22-31).
one who bears witness of the truth, and suffers death in the
cause of Christ (Acts 22:20; Rev. 2:13; 17:6). In this sense
Stephen was the first martyr. The Greek word so rendered in all
other cases is translated "witness." (1.) In a court of justice
(Matt. 18:16; 26:65; Acts 6:13; 7:58; Heb. 10:28; 1 Tim. 5:19).
(2.) As of one bearing testimony to the truth of what he has
seen or known (Luke 24:48; Acts 1:8, 22; Rom. 1:9; 1 Thess. 2:5,
10; 1 John 1:2).
Gr. praitorion (John 18:28, 33; 19:9; Matt. 27:27), "common
hall." In all these passages the Revised Version renders
"palace." In Mark 15:16 the word is rendered "Praetorium"
(q.v.), which is a Latin word, meaning literally the residence
of the praetor, and then the governor's residence in general,
though not a praetor. Throughout the Gospels the word
"praitorion" has this meaning (compare Acts 23:35). Pilate's
official residence when he was in Jerusalem was probably a part
of the fortress of Antonia.
The trial of our Lord was carried on in a room or office of
the palace. The "whole band" spoken of by Mark were gathered
together in the palace court.
the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7;
R.V. marg., "or Advocate, or Helper; Gr. paracletos"). The same
Greek word thus rendered is translated "Advocate" in 1 John 2:1
as applicable to Christ. It means properly "one who is summoned
to the side of another" to help him in a court of justice by
defending him, "one who is summoned to plead a cause."
"Advocate" is the proper rendering of the word in every case
where it occurs.
It is worthy of notice that although Paul nowhere uses the
word paracletos, he yet presents the idea it embodies when he
speaks of the "intercession" both of Christ and the Spirit (Rom.
The materials used in buildings were commonly bricks, sometimes
also stones (Lev. 14:40, 42), which were held together by cement
(Jer. 43:9) or bitumen (Gen. 11:3). The exterior was usually
whitewashed (Lev. 14:41; Ezek. 13:10; Matt. 23:27). The beams
were of sycamore (Isa. 9:10), or olive-wood, or cedar (1 Kings
7:2; Isa. 9:10).
The form of Eastern dwellings differed in many respects from
that of dwellings in Western lands. The larger houses were built
in a quadrangle enclosing a court-yard (Luke 5:19; 2 Sam. 17:18;
Neh. 8:16) surrounded by galleries, which formed the
guest-chamber or reception-room for visitors. The flat roof,
surrounded by a low parapet, was used for many domestic and
social purposes. It was reached by steps from the court. In
connection with it (2 Kings 23:12) was an upper room, used as a
private chamber (2 Sam 18:33; Dan. 6:11), also as a bedroom (2
Kings 23:12), a sleeping apartment for guests (2 Kings 4:10),
and as a sick-chamber (1 Kings 17:19). The doors, sometimes of
stone, swung on morticed pivots, and were generally fastened by
wooden bolts. The houses of the more wealthy had a doorkeeper or
a female porter (John 18:16; Acts 12:13). The windows generally
opened into the courtyard, and were closed by a lattice (Judg.
5:28). The interior rooms were set apart for the female portion
of the household.
The furniture of the room (2 Kings 4:10) consisted of a couch
furnished with pillows (Amos 6:4; Ezek. 13:20); and besides
this, chairs, a table and lanterns or lamp-stands (2 Kings
the son of Jair, of the tribe of Benjamin. It has been alleged
that he was carried into captivity with Jeconiah, and hence that
he must have been at least one hundred and twenty-nine years old
in the twelfth year of Ahasuerus (Xerxes). But the words of
Esther do not necessarily lead to this conclusion. It was
probably Kish of whom it is said (ver. 6) that he "had been
carried away with the captivity."
He resided at Susa, the metropolis of Persia. He adopted his
cousin Hadassah (Esther), an orphan child, whom he tenderly
brought up as his own daughter. When she was brought into the
king's harem and made queen in the room of the deposed queen
Vashti, he was promoted to some office in the court of
Ahasuerus, and was one of those who "sat in the king's gate"
(Esther 2:21). While holding this office, he discovered a plot
of the eunuchs to put the king to death, which, by his
vigilance, was defeated. His services to the king in this matter
were duly recorded in the royal chronicles.
Haman (q.v.) the Agagite had been raised to the highest
position at court. Mordecai refused to bow down before him; and
Haman, being stung to the quick by the conduct of Mordecai,
resolved to accomplish his death in a wholesale destruction of
the Jewish exiles throughout the Persian empire (Esther 3:8-15).
Tidings of this cruel scheme soon reached the ears of Mordecai,
who communicated with Queen Esther regarding it, and by her wise
and bold intervention the scheme was frustrated. The Jews were
delivered from destruction, Mordecai was raised to a high rank,
and Haman was executed on the gallows he had by anticipation
erected for Mordecai (6:2-7:10). In memory of the signal
deliverance thus wrought for them, the Jews to this day
celebrate the feast (9:26-32) of Purim (q.v.).
his excellence, or gain, a prince or priest of Midian, who
succeeded his father Reuel. Moses spent forty years after his
exile from the Egyptian court as keeper of Jethro's flocks.
While the Israelites were encamped at Sinai, and soon after
their victory over Amalek, Jethro came to meet Moses, bringing
with him Zipporah and her two sons. They met at the "mount of
God," and "Moses told him all that the Lord had done unto
Pharaoh" (Ex. 18:8). On the following day Jethro, observing the
multiplicity of the duties devolving on Moses, advised him to
appoint subordinate judges, rulers of thousands, of hundreds, of
fifties, and of tens, to decide smaller matters, leaving only
the weightier matters to be referred to Moses, to be laid before
the Lord. This advice Moses adopted (Ex. 18). He was also called
Hobab (q.v.), which was probably his personal name, while Jethro
was an official name. (See MOSES T0002602.)
Three princesses are thus mentioned in Scripture: (1.) The
princess who adopted the infant Moses (q.v.), Ex. 2:10. She is
twice mentioned in the New Testament (Acts 7:21: Heb. 11:24). It
would seem that she was alive and in some position of influence
about the court when Moses was compelled to flee from Egypt, and
thus for forty years he had in some way been under her
influence. She was in all probability the sister of Rameses, and
the daughter of Seti I. Josephus calls her Thermuthis. It is
supposed by some that she was Nefert-ari, the wife as well as
sister of Rameses. The mummy of this queen was among the
treasures found at Deir-el-Bahari.
(2.) "Bithiah the daughter of Pharaoh, which Mered took (1
(3.) The wife of Solomon (1 Kings 3:1). This is the first
reference since the Exodus to any connection of Israel with
(1.) Lev. 11:35. Probably a cooking furnace for two or more
pots, as the Hebrew word here is in the dual number; or perhaps
a fire-place fitted to receive a pair of ovens.
(2.) 2 Kings 11:8. A Hebrew word is here used different from
the preceding, meaning "ranks of soldiers." The Levites were
appointed to guard the king's person within the temple (2 Chr.
23:7), while the soldiers were his guard in the court, and in
going from the temple to the palace. The soldiers are here
commanded to slay any one who should break through the "ranks"
(as rendered in the R.V.) to come near the king. In 2 Kings
11:15 the expression, "Have her forth without the ranges," is in
the Revised Version, "Have her forth between the ranks;" i.e.,
Jehoiada orders that Athaliah should be kept surrounded by his
own guards, and at the same time conveyed beyond the precincts
of the temple.
Sea, The molten
the great laver made by Solomon for the use of the priests in
the temple, described in 1 Kings 7:23-26; 2 Chr. 4:2-5. It stood
in the south-eastern corner of the inner court. It was 5 cubits
high, 10 in diameter from brim to brim, and 30 in circumference.
It was placed on the backs of twelve oxen, standing with their
faces outward. It was capable of containing two or three
thousand baths of water (compare 2 Chr. 4:5), which was originally
supplied by the Gibeonites, but was afterwards brought by a
conduit from the pools of Bethlehem. It was made of "brass"
(copper), which Solomon had taken from the captured cities of
Hadarezer, the king of Zobah (1 Chr. 18:8). Ahaz afterwards
removed this laver from the oxen, and placed it on a stone
pavement (2 Kings 16:17). It was destroyed by the Chaldeans
(as a punishment), a mark of infamy inflicted on the dead bodies
of criminals (Deut. 21:23) rather than our modern mode of
punishment. Criminals were first strangled and then hanged (Nu.
25:4; Deut. 21:22). (See 2 Sam. 21:6 for the practice of the
Hanging (as a curtain). (1.) Heb. masak, (a) before the
entrance to the court of the tabernacle (Ex. 35:17); (b) before
the door of the tabernacle (26:36, 37); (c) before the entrance
to the most holy place, called "the veil of the covering"
(35:12; 39:34), as the word properly means.
(2.) Heb. kelaim, tapestry covering the walls of the
tabernacle (Ex. 27:9; 35:17; Num. 3:26) to the half of the
height of the wall (Ex. 27:18; compare 26:16). These hangings were
fastened to pillars.
(3.) Heb. bottim (2 Kings 23:7), "hangings for the grove"
(R.V., "for the Asherah"); marg., instead of "hangings," has
"tents" or "houses." Such curtained structures for idolatrous
worship are also alluded to in Ezek. 16:16.
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.
(Old Egypt. Sant= "stronghold," the modern San). A city on the
Tanitic branch of the Nile, called by the Greeks Tanis. It was
built seven years after Hebron in Israel (Num. 13:22). This
great and important city was the capital of the Hyksos, or
Shepherd kings, who ruled Egypt for more than 500 years. It was
the frontier town of Goshen. Here Pharaoh was holding his court
at the time of his various interviews with Moses and Aaron. "No
trace of Zoan exists; Tanis was built over it, and city after
city has been built over the ruins of that" (Harper, Bible and
Modern Discovery). Extensive mounds of ruins, the wreck of the
ancient city, now mark its site (Isa. 19:11, 13; 30:4; Ezek.
30:14). "The whole constitutes one of the grandest and oldest
ruins in the world."
This city was also called "the Field of Zoan" (Ps. 78:12, 43)
and "the Town of Rameses" (q.v.), because the oppressor rebuilt
and embellished it, probably by the forced labour of the
Hebrews, and made it his northern capital.
=Askelon=Ascalon, was one of the five cities of the Philistines
(Josh. 13:3; 1 Sam. 6:17). It stood on the shore of the
Mediterranean, 12 miles north of Gaza. It is mentioned on an
inscription at Karnak in Egypt as having been taken by king
Rameses II., the oppressor of the Hebrews. In the time of the
judges (Judg. 1:18) it fell into the possession of the tribe of
Judah; but it was soon after retaken by the Philistines (2 Sam.
1:20), who were not finally dispossessed till the time of
Alexander the Great. Samson went down to this place from
Timnath, and slew thirty men and took their spoil. The prophets
foretold its destruction (Jer. 25:20; 47:5, 7). It became a
noted place in the Middle Ages, having been the scene of many a
bloody battle between the Saracens and the Crusaders. It was
beseiged and taken by Richard the Lion-hearted, and "within its
walls and towers now standing he held his court." Among the Tell
Amarna tablets (see EGYPT T0001137) are found letters or
official despatches from Yadaya, "captain of horse and dust of
the king's feet," to the "great king" of Egypt, dated from
Ascalon. It is now called 'Askalan.
(Heb. kiyor), a "basin" for boiling in, a "pan" for cooking (1
Sam. 2:14), a "fire-pan" or hearth (Zech. 12:6), the sacred
wash-bowl of the tabernacle and temple (Ex. 30:18, 28; 31:9;
35:16; 38:8; 39:39; 40:7, 11, 30, etc.), a basin for the water
used by the priests in their ablutions.
That which was originally used in the tabernacle was of brass
(rather copper; Heb. nihsheth), made from the metal mirrors the
women brought out of Egypt (Ex. 38:8). It contained water
wherewith the priests washed their hands and feet when they
entered the tabernacle (40:32). It stood in the court between
the altar and the door of the tabernacle (30:19, 21).
In the temple there were ten lavers used for the sacrifices,
and the molten sea for the ablutions of the priests (2 Chr.
4:6). The position and uses of these are described 1 Kings
7:23-39; 2 Chr. 4:6. The "molten sea" was made of copper, taken
from Tibhath and Chun, cities of Hadarezer, king of Zobah (1
Chr. 18:8; 1 Kings 7:23-26).
No lavers are mentioned in the second temple.
high place, a city of the priests, first mentioned in the
history of David's wanderings (1 Sam. 21:1). Here the tabernacle
was then standing, and here Ahimelech the priest resided. (See
AHIMELECH T0000143.) From Isa. 10:28-32 it seems to have been
near Jerusalem. It has been identified by some with el-Isawiyeh,
one mile and a half to the NE of Jerusalem. But
according to Isa. 10:28-32 it was on the south of Geba, on the
road to Jerusalem, and within sight of the city. This
identification does not meet these conditions, and hence others
(as Dean Stanley) think that it was the northern summit of Mount
Olivet, the place where David "worshipped God" when fleeing from
Absalom (2 Sam. 15:32), or more probably (Conder) that it was
the same as Mizpeh (q.v.), Judg. 20:1; Josh. 18:26; 1 Sam. 7:16,
at Nebi Samwil, about 5 miles north-west of Jerusalem.
After being supplied with the sacred loaves of showbread, and
girding on the sword of Goliath, which was brought forth from
behind the ephod, David fled from Nob and sought refuge at the
court of Achish, the king of Gath, where he was cast into
prison. (Compare titles of Ps. 34 and 56.)
one who serves, as distinguished from the master. (1.) Heb.
meshereth, applied to an attendant on one of superior rank, as
to Joshua, the servant of Moses (Ex. 33:11), and to the servant
of Elisha (2 Kings 4:43). This name is also given to attendants
at court (2 Chr. 22:8), and to the priests and Levites (Jer.
33:21; Ezek. 44:11).
(2.) Heb. pelah (Ezra 7:24), a "minister" of religion. Here
used of that class of sanctuary servants called "Solomon's
servants" in Ezra 2:55-58 and Neh. 7:57-60.
(3.) Greek leitourgos, a subordinate public administrator, and
in this sense applied to magistrates (Rom. 13:6). It is applied
also to our Lord (Heb. 8:2), and to Paul in relation to Christ
(4.) Greek hyperetes (literally, "under-rower"), a personal
attendant on a superior, thus of the person who waited on the
officiating priest in the synagogue (Luke 4:20). It is applied
also to John Mark, the attendant on Paul and Barnabas (Acts
(5.) Greek diaconos, usually a subordinate officer or
assistant employed in relation to the ministry of the gospel, as
to Paul and Apollos (1 Cor. 3:5), Tychicus (Eph. 6:21), Epaphras
(Col. 1:7), Timothy (1 Thess. 3:2), and also to Christ (Rom.
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
(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).
(2.) A portable shrine (compare Acts 19:24) containing the image
of Moloch (Amos 5:26; marg. and R.V., "Siccuth").
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a
(4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the
movable tent-temple which Moses erected for the service of God,
according to the "pattern" which God himself showed to him on
the mount (Ex. 25:9; Heb. 8:5). It is called "the tabernacle of
the congregation," rather "of meeting", i.e., where God promised
to meet with Israel (Ex. 29:42); the "tabernacle of the
testimony" (Ex. 38:21; Num. 1:50), which does not, however,
designate the whole structure, but only the enclosure which
contained the "ark of the testimony" (Ex. 25:16, 22; Num. 9:15);
the "tabernacle of witness" (Num. 17:8); the "house of the Lord"
(Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a
"sanctuary" (Ex. 25:8).
A particular account of the materials which the people
provided for the erection and of the building itself is recorded
in Ex. 25-40. The execution of the plan mysteriously given to
Moses was intrusted to Bezaleel and Aholiab, who were specially
endowed with wisdom and artistic skill, probably gained in
Egypt, for this purpose (Ex. 35:30-35). The people provided
materials for the tabernacle so abundantly that Moses was under
the necessity of restraining them (36:6). These stores, from
which they so liberally contributed for this purpose, must have
consisted in a great part of the gifts which the Egyptians so
readily bestowed on them on the eve of the Exodus (12:35, 36).
The tabernacle was a rectangular enclosure, in length about 45
feet (i.e., reckoning a cubit at 18 inches) and in breadth and
height about 15. Its two sides and its western end were made of
boards of acacia wood, placed on end, resting in sockets of
brass, the eastern end being left open (Ex. 26:22). This
framework was covered with four coverings, the first of linen,
in which figures of the symbolic cherubim were wrought with
needlework in blue and purple and scarlet threads, and probably
also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was
a second covering of twelve curtains of black goats'-hair cloth,
reaching down on the outside almost to the ground (Ex. 26:7-11).
The third covering was of rams' skins dyed red, and the fourth
was of badgers' skins (Heb. tahash, i.e., the dugong, a species
of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34.
Internally it was divided by a veil into two chambers, the
exterior of which was called the holy place, also "the
sanctuary" (Heb. 9:2) and the "first tabernacle" (6); and the
interior, the holy of holies, "the holy place," "the Holiest,"
the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil
separating these two chambers was a double curtain of the finest
workmanship, which was never passed except by the high priest
once a year, on the great Day of Atonement. The holy place was
separated from the outer court which enclosed the tabernacle by
a curtain, which hung over the six pillars which stood at the
east end of the tabernacle, and by which it was entered.
The order as well as the typical character of the services of
the tabernacle are recorded in Heb. 9; 10:19-22.
The holy of holies, a cube of 10 cubits, contained the "ark of
the testimony", i.e., the oblong chest containing the two tables
of stone, the pot of manna, and Aaron's rod that budded.
The holy place was the western and larger chamber of the
tabernacle. Here were placed the table for the shewbread, the
golden candlestick, and the golden altar of incense.
Round about the tabernacle was a court, enclosed by curtains
hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet
long and 75 feet broad. Within it were placed the altar of burnt
offering, which measured 7 1/2 feet in length and breadth and 4
1/2 feet high, with horns at the four corners, and the laver of
brass (Ex. 30:18), which stood between the altar and the
The whole tabernacle was completed in seven months. On the
first day of the first month of the second year after the
Exodus, it was formally set up, and the cloud of the divine
presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29
talents 730 shekels of gold, 100 talents 1,775 shekels of
silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31).
The tabernacle was so constructed that it could easily be
taken down and conveyed from place to place during the
wanderings in the wilderness. The first encampment of the
Israelites after crossing the Jordan was at Gilgal, and there
the tabernacle remained for seven years (Josh. 4:19). It was
afterwards removed to Shiloh (Josh. 18:1), where it remained
during the time of the Judges, till the days of Eli, when the
ark, having been carried out into the camp when the Israelites
were at war with the Philistines, was taken by the enemy (1 Sam.
4), and was never afterwards restored to its place in the
tabernacle. The old tabernacle erected by Moses in the
wilderness was transferred to Nob (1 Sam. 21:1), and after the
destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to
Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new
tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1
Chr. 16:1), and the ark was brought from Perez-uzzah and
deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4).
The word thus rendered ('ohel) in Ex. 33:7 denotes simply a
tent, probably Moses' own tent, for the tabernacle was not yet
father of light; i.e., "enlightening", the son of Ner and uncle
of Saul. He was commander-in-chief of Saul's army (1 Sam. 14:50;
17:55; 20:25). He first introduced David to the court of Saul
after the victory over Goliath (1 Sam. 17:57). After the death
of Saul, David was made king over Judah, and reigned in Hebron.
Among the other tribes there was a feeling of hostility to
Judah; and Abner, at the head of Ephraim, fostered this
hostility in the interest of the house of Saul, whose son
Ish-bosheth he caused to be proclaimed king (2 Sam. 2:8). A
state of war existed between these two kings. A battle fatal to
Abner, who was the leader of Ish-boseth's army, was fought with
David's army under Joab at Gibeon (2 Sam. 2:12). Abner, escaping
from the field, was overtaken by Asahel, who was "light of foot
as a wild roe," the brother of Joab and Abishai, whom he thrust
through with a back stroke of his spear (2 Sam. 2: 18-32).
Being rebuked by Ish-bosheth for the impropriety of taking to
wife Rizpah, who had been a concubine of King Saul, he found an
excuse for going over to the side of David, whom he now
professed to regard as anointed by the Lord to reign over all
Israel. David received him favourably, and promised that he
would have command of the armies. At this time Joab was absent
from Hebron, but on his return he found what had happened. Abner
had just left the city; but Joab by a stratagem recalled him,
and meeting him at the gate of the city on his return, thrust
him through with his sword (2 Sam. 3:27, 31-39; 4:12. Compare 1
Kings 2:5, 32). David lamented in pathetic words the death of
Abner, "Know ye not that there is a prince and a great man
fallen this day in Israel?" (2 Sam. 3:33-38.)
among the Jews was generally made of wheat (Ex. 29:2; Judg.
6:19), though also sometimes of other grains (Gen. 14:18; Judg.
7:13). Parched grain was sometimes used for food without any
other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or "kneading
troughs" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed
with leaven and made into thin cakes, round or oval, and then
baked. The bread eaten at the Passover was always unleavened
(Ex. 12:15-20; Deut. 16:3). In the towns there were public
ovens, which were much made use of for baking bread; there were
also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were
not unlike those of modern times. But sometimes the bread was
baked by being placed on the ground that had been heated by a
fire, and by covering it with the embers (1 Kings 19:6). This
was probably the mode in which Sarah prepared bread on the
occasion referred to in Gen. 18:6.
In Lev. 2 there is an account of the different kinds of bread
and cakes used by the Jews. (See BAKE T0000419.)
The shew-bread (q.v.) consisted of twelve loaves of unleavened
bread prepared and presented hot on the golden table every
Sabbath. They were square or oblong, and represented the twelve
tribes of Israel. The old loaves were removed every Sabbath, and
were to be eaten only by the priests in the court of the
sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4).
The word bread is used figuratively in such expressions as
"bread of sorrows" (Ps. 127:2), "bread of tears" (80:5), i.e.,
sorrow and tears are like one's daily bread, they form so great
a part in life. The bread of "wickedness" (Prov. 4:17) and "of
deceit" (20:17) denote in like manner that wickedness and deceit
are a part of the daily life.
The Hebrew so rendered means "a covering," because clouds cover
the sky. The word is used as a symbol of the Divine presence, as
indicating the splendour of that glory which it conceals (Ex.
16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A "cloud
without rain" is a proverbial saying, denoting a man who does
not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12).
A cloud is the figure of that which is transitory (Job 30:15;
Hos. 6:4). A bright cloud is the symbolical seat of the Divine
presence (Ex.29:42, 43; 1 Kings 8:10; 2 Chr. 5:14; Ezek. 43:4),
and was called the Shechinah (q.v.). Jehovah came down upon
Sinai in a cloud (Ex. 19:9); and the cloud filled the court
around the tabernacle in the wilderness so that Moses could not
enter it (Ex. 40:34, 35). At the dedication of the temple also
the cloud "filled the house of the Lord" (1 Kings 8:10). Thus in
like manner when Christ comes the second time he is described as
coming "in the clouds" (Matt. 17:5; 24:30; Acts 1:9, 11). False
teachers are likened unto clouds carried about with a tempest (2
Pet. 2:17). The infirmities of old age, which come one after
another, are compared by Solomon to "clouds returning after the
rain" (Eccl. 12:2). The blotting out of sins is like the sudden
disappearance of threatening clouds from the sky (Isa. 44:22).
Cloud, the pillar of, was the glory-cloud which indicated
God's presence leading the ransomed people through the
wilderness (Ex. 13:22; 33:9, 10). This pillar preceded the
people as they marched, resting on the ark (Ex. 13:21; 40:36).
By night it became a pillar of fire (Num. 9:17-23).
(Gr. synedrion), meaning "a sitting
together," or a "council." This word (rendered "council," A.V.)
is frequently used in the New Testament (Matt. 5:22; 26:59; Mark
15:1, etc.) to denote the supreme judicial and administrative
council of the Jews, which, it is said, was first instituted by
Moses, and was composed of seventy men (Num. 11:16, 17). But
that seems to have been only a temporary arrangement which Moses
made. This council is with greater probability supposed to have
originated among the Jews when they were under the domination of
the Syrian kings in the time of the Maccabees. The name is first
employed by the Jewish historian Josephus. This "council" is
referred to simply as the "chief priests and elders of the
people" (Matt. 26:3, 47, 57, 59; 27:1, 3, 12, 20, etc.), before
whom Christ was tried on the charge of claiming to be the
Messiah. Peter and John were also brought before it for
promulgating heresy (Acts. 4:1-23; 5:17-41); as was also Stephen
on a charge of blasphemy (6:12-15), and Paul for violating a
temple by-law (22:30; 23:1-10).
The Sanhedrin is said to have consisted of seventy-one
members, the high priest being president. They were of three
classes (1) the chief priests, or heads of the twenty-four
priestly courses (1 Chr. 24), (2) the scribes, and (3) the
elders. As the highest court of judicature, "in all causes and
over all persons, ecclesiastical and civil, supreme," its
decrees were binding, not only on the Jews in Israel, but on
all Jews wherever scattered abroad. Its jurisdiction was greatly
curtailed by Herod, and afterwards by the Romans. Its usual
place of meeting was within the precincts of the temple, in the
hall "Gazith," but it sometimes met also in the house of the
high priest (Matt. 26:3), who was assisted by two
is in Scripture very generally used to denote one invested with
authority, whether extensive or limited. There were thirty-one
kings in Canaan (Josh. 12:9, 24), whom Joshua subdued.
Adonibezek subdued seventy kings (Judg. 1:7). In the New
Testament the Roman emperor is spoken of as a king (1 Pet. 2:13,
17); and Herod Antipas, who was only a tetrarch, is also called
a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the
Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are
also called "kings" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6,
etc.). Death is called the "king of terrors" (Job 18:14).
Jehovah was the sole King of the Jewish nation (1 Sam. 8:7;
Isa. 33:22). But there came a time in the history of that people
when a king was demanded, that they might be like other nations
(1 Sam. 8:5). The prophet Samuel remonstrated with them, but the
people cried out, "Nay, but we will have a king over us." The
misconduct of Samuel's sons was the immediate cause of this
The Hebrew kings did not rule in their own right, nor in name
of the people who had chosen them, but partly as servants and
partly as representatives of Jehovah, the true King of Israel (1
Sam. 10:1). The limits of the king's power were prescribed (1
Sam. 10:25). The officers of his court were, (1) the recorder or
remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam.
8:17; 20:25); (3) the officer over the house, the chief steward
(Isa. 22:15); (4) the "king's friend," a confidential companion
(1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14);
(6) captain of the bodyguard (2 Sam. 20:23); (7) officers over
the king's treasures, etc. (1 Chr. 27:25-31); (8)
commander-in-chief of the army (1 Chr. 27:34); (9) the royal
counsellor (1 Chr. 27:32; 2 Sam. 16:20-23).
(For catalogue of kings of Israel and Judah see chronological
table in Appendix.)
Before his death David had "with all his might" provided
materials in great abundance for the building of the temple on
the summit of Mount Moriah (1 Chr. 22:14; 29:4; 2 Chr. 3:1), on
the east of the city, on the spot where Abraham had offered up
Isaac (Gen. 22:1-14). In the beginning of his reign Solomon set
about giving effect to the desire that had been so earnestly
cherished by his father, and prepared additional materials for
the building. From subterranean quarries at Jerusalem he
obtained huge blocks of stone for the foundations and walls of
the temple. These stones were prepared for their places in the
building under the eye of Tyrian master-builders. He also
entered into a compact with Hiram II., king of Tyre, for the
supply of whatever else was needed for the work, particularly
timber from the forests of Lebanon, which was brought in great
rafts by the sea to Joppa, whence it was dragged to Jerusalem (1
Kings 5). As the hill on which the temple was to be built did
not afford sufficient level space, a huge wall of solid masonry
of great height, in some places more than 200 feet high, was
raised across the south of the hill, and a similar wall on the
eastern side, and in the spaces between were erected many arches
and pillars, thus raising up the general surface to the required
level. Solomon also provided for a sufficient water supply for
the temple by hewing in the rocky hill vast cisterns, into which
water was conveyed by channels from the "pools" near Bethlehem.
One of these cisterns, the "great sea," was capable of
containing three millions of gallons. The overflow was led off
by a conduit to the Kidron.
In all these preparatory undertakings a space of about three
years was occupied; and now the process of the erection of the
great building began, under the direction of skilled Phoenician
builders and workmen, in the fourth year of Solomon's reign, 480
years after the Exodus (1 Kings 6; 2 Chr. 3). Many thousands of
labourers and skilled artisans were employed in the work. Stones
prepared in the quarries underneath the city (1 Kings 5:17, 18)
of huge dimension (see QUARRIES T0003032) were gradually placed
on the massive walls, and closely fitted together without any
mortar between, till the whole structure was completed. No sound
of hammer or axe or any tool of iron was heard as the structure
arose (6:7). "Like some tall palm the noiseless fabric sprang."
The building was 60 cubits long, 20 cubits wide, and 30 cubits
high. The engineers of the Israel Exploration Fund, in their
explorations around the temple area, discovered what is believed
to have been the "chief corner stone" of the temple, "the most
interesting stone in the world." It lies at the bottom of the
south-eastern angle, and is 3 feet 8 inches high by 14 feet
long. It rests on the solid rock at a depth of 79 feet 3 inches
below the present surface. (See PINNACLE T0002957.) In
examining the walls the engineers were "struck with admiration
at the vastness of the blocks and the general excellence of the
At length, in the autumn of the eleventh year of his reign,
seven and a half years after it had been begun, the temple was
completed in all its architectural magnificence and beauty. For
thirteen years there it stood, on the summit of Moriah, silent
and unused. The reasons for this strange delay in its
consecration are unknown. At the close of these thirteen years
preparations for the dedication of the temple were made on a
scale of the greatest magnificence. The ark was solemnly brought
from the tent in which David had deposited it to the place
prepared for it in the temple, and the glory-cloud, the symbol
of the divine presence, filled the house. Then Solomon ascended
a platform which had been erected for him, in the sight of all
the people, and lifting up his hands to heaven poured out his
heart to God in prayer (1 Kings 8; 2 Chr. 6, 7). The feast of
dedication, which lasted seven days, followed by the feast of
tabernacles, marked a new era in the history of Israel. On the
eighth day of the feast of tabernacles, Solomon dismissed the
vast assemblage of the people, who returned to their homes
filled with joy and gladness, "Had Solomon done no other service
beyond the building of the temple, he would still have
influenced the religious life of his people down to the latest
days. It was to them a perpetual reminder and visible symbol of
God's presence and protection, a strong bulwark of all the
sacred traditions of the law, a witness to duty, an impulse to
historic study, an inspiration of sacred song."
The temple consisted of, (1.) The oracle or most holy place (1
Kings 6:19; 8:6), called also the "inner house" (6:27), and the
"holiest of all" (Heb. 9:3). It was 20 cubits in length,
breadth, and height. It was floored and wainscotted with cedar
(1 Kings 6:16), and its walls and floor were overlaid with gold
(6:20, 21, 30). There was a two-leaved door between it and the
holy place overlaid with gold (2 Chr. 4:22); also a veil of blue
purple and crimson and fine linen (2 Chr. 3:14; compare Ex.
26:33). It had no windows (1 Kings 8:12). It was indeed the
dwelling-place of God. (2.) The holy place (q.v.), 1 Kings
8:8-10, called also the "greater house" (2 Chr. 3:5) and the
"temple" (1 Kings 6:17). (3.) The porch or entrance before the
temple on the east (1 Kings 6:3; 2 Chr. 3:4; 29:7). In the porch
stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings
11:14; 23:3). (4.) The chambers, which were built about the
temple on the southern, western, and northern sides (1 Kings
6:5-10). These formed a part of the building.
Round about the building were, (1.) The court of the priests
(2 Chr. 4:9), called the "inner court" (1 Kings 6:36). It
contained the altar of burnt-offering (2 Chr. 15:8), the brazen
sea (4:2-5, 10), and ten lavers (1 Kings 7:38, 39). (2.) The
great court, which surrounded the whole temple (2 Chr. 4:9).
Here the people assembled to worship God (Jer. 19:14; 26:2).
This temple erected by Solomon was many times pillaged during
the course of its history, (1) 1 Kings 14:25, 26; (2) 2 Kings
14:14; (3) 2 Kings 16:8, 17, 18; (4) 2 Kings 18:15, 16. At last
it was pillaged and destroyed by Nebuchadnezzar (2 Kings 24:13;
2 Chr. 36:7). He burned the temple, and carried all its
treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19;
Isa. 64:11). These sacred vessels were at length, at the close
of the Captivity, restored to the Jews by Cyrus (Ezra 1:7-11).
house of God. (1.) A place in Central Israel, about 10 miles
north of Jerusalem, at the head of the pass of Michmash and Ai.
It was originally the royal Canaanite city of Luz (Gen. 28:19).
The name Bethel was at first apparently given to the sanctuary
in the neighbourhood of Luz, and was not given to the city
itself till after its conquest by the tribe of Ephraim. When
Abram entered Canaan he formed his second encampment between
Bethel and Hai (Gen. 12:8); and on his return from Egypt he came
back to it, and again "called upon the name of the Lord" (13:4).
Here Jacob, on his way from Beersheba to Haran, had a vision of
the angels of God ascending and descending on the ladder whose
top reached unto heaven (28:10, 19); and on his return he again
visited this place, "where God talked with him" (35:1-15), and
there he "built an altar, and called the place El-beth-el"
(q.v.). To this second occasion of God's speaking with Jacob at
Bethel, Hosea (12:4,5) makes reference.
In troublous times the people went to Bethel to ask counsel of
God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was
kept for a long time under the care of Phinehas, the grandson of
Aaron (20:26-28). Here also Samuel held in rotation his court of
justice (1 Sam. 7:16). It was included in Israel after the
kingdom was divided, and it became one of the seats of the
worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the
prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt
Beth-aven, i.e., "house of idols." Bethel remained an abode of
priests even after the kingdom of Israel was desolated by the
king of Assyria (2 Kings 17:28, 29). At length all traces of the
idolatries were extirpated by Josiah, king of Judah (2 Kings
23:15-18); and the place was still in existence after the
Captivity (Ezra 2:28; Neh. 7:32). It has been identified with
the ruins of Beitin, a small village amid extensive ruins some 9
miles south of Shiloh.
(2.) Mount Bethel was a hilly district near Bethel (Josh.
16:1; 1 Sam. 13:2).
(3.) A town in the south of Judah (Josh. 8:17; 12:16).
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.
(1.) The name of Esau (q.v.), Gen. 25:30, "Feed me, I pray thee,
with that same red pottage [Heb. haadom, haadom, i.e., 'the red
pottage, the red pottage'] ...Therefore was his name called
Edom", i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). "The field of Edom"
(Gen. 32:3), "the land of Edom" (Gen. 36:16), was mountainous
(Obad. 1:8, 9, 19, 21). It was called the land, or "the mountain
of Seir," the rough hills on the east side of the Arabah. It
extended from the head of the Gulf of Akabah, the Elanitic gulf,
to the foot of the Dead Sea (1 Kings 9:26), and contained, among
other cities, the rock-hewn Sela (q.v.), generally known by the
Greek name Petra (2 Kings 14:7). It is a wild and rugged region,
traversed by fruitful valleys. Its old capital was Bozrah (Isa.
63:1). The early inhabitants of the land were Horites. They were
destroyed by the Edomites (Deut. 2:12), between whom and the
kings of Israel and Judah there was frequent war (2 Kings 8:20;
2 Chr. 28:17).
At the time of the Exodus they churlishly refused permission
to the Israelites to pass through their land (Num. 20:14-21),
and ever afterwards maintained an attitude of hostility toward
them. They were conquered by David (2 Sam. 8:14; compare 1 Kings
9:26), and afterwards by Amaziah (2 Chr. 25:11, 12). But they
regained again their independence, and in later years, during
the decline of the Jewish kingdom (2 Kings 16:6; R.V. marg.,
"Edomites"), made war against Israel. They took part with the
Chaldeans when Nebuchadnezzar captured Jerusalem, and afterwards
they invaded and held possession of the south of Israel as
far as Hebron. At length, however, Edom fell under the growing
Chaldean power (Jer. 27:3, 6).
There are many prophecies concerning Edom (Isa. 34:5, 6; Jer.
49:7-18; Ezek. 25:13; 35:1-15; Joel 3:19; Amos 1:11; Obad.; Mal.
1:3, 4) which have been remarkably fulfilled. The present
desolate condition of that land is a standing testimony to the
inspiration of these prophecies. After an existence as a people
for above seventeen hundred years, they have utterly
disappeared, and their language even is forgotten for ever. In
Petra, "where kings kept their court, and where nobles
assembled, there no man dwells; it is given by lot to birds, and
beasts, and reptiles."
The Edomites were Semites, closely related in blood and in
language to the Israelites. They dispossessed the Horites of
Mount Seir; though it is clear, from Gen. 36, that they
afterwards intermarried with the conquered population. Edomite
tribes settled also in the south of Judah, like the Kenizzites
(Gen. 36:11), to whom Caleb and Othniel belonged (Josh. 15:17).
The southern part of Edom was known as Teman.
There are ten Hebrew words used in Scripture to signify locust.
In the New Testament locusts are mentioned as forming part of
the food of John the Baptist (Matt. 3:4; Mark 1:6). By the
Mosaic law they were reckoned "clean," so that he could lawfully
eat them. The name also occurs in Rev. 9:3, 7, in allusion to
this Oriental devastating insect.
Locusts belong to the class of Orthoptera, i.e.,
straight-winged. They are of many species. The ordinary Syrian
locust resembles the grasshopper, but is larger and more
destructive. "The legs and thighs of these insects are so
powerful that they can leap to a height of two hundred times the
length of their bodies. When so raised they spread their wings
and fly so close together as to appear like one compact moving
mass." Locusts are prepared as food in various ways. Sometimes
they are pounded, and then mixed with flour and water, and baked
into cakes; "sometimes boiled, roasted, or stewed in butter, and
then eaten." They were eaten in a preserved state by the ancient
The devastations they make in Eastern lands are often very
appalling. The invasions of locusts are the heaviest calamites
that can befall a country. "Their numbers exceed computation:
the hebrews called them 'the countless,' and the Arabs knew them
as 'the darkeners of the sun.' Unable to guide their own flight,
though capable of crossing large spaces, they are at the mercy
of the wind, which bears them as blind instruments of Providence
to the doomed region given over to them for the time.
Innumerable as the drops of water or the sands of the seashore,
their flight obscures the sun and casts a thick shadow on the
earth (Ex. 10:15; Judg. 6:5; 7:12; Jer. 46:23; Joel 2:10). It
seems indeed as if a great aerial mountain, many miles in
breadth, were advancing with a slow, unresting progress. Woe to
the countries beneath them if the wind fall and let them alight!
They descend unnumbered as flakes of snow and hide the ground.
It may be 'like the garden of Eden before them, but behind them
is a desolate wilderness. At their approach the people are in
anguish; all faces lose their colour' (Joel 2:6). No walls can
stop them; no ditches arrest them; fires kindled in their path
are forthwith extinguished by the myriads of their dead, and the
countless armies march on (Joel 2:8, 9). If a door or a window
be open, they enter and destroy everything of wood in the house.
Every terrace, court, and inner chamber is filled with them in a
moment. Such an awful visitation swept over Egypt (Ex. 10:1-19),
consuming before it every green thing, and stripping the trees,
till the land was bared of all signs of vegetation. A strong
north-west wind from the Mediterranean swept the locusts into
the Red Sea.", Geikie's Hours, etc., ii., 149.
(Gr. sunagoge, i.e., "an assembly"), found only once in the
Authorized Version of Ps. 74:8, where the margin of Revised
Version has "places of assembly," which is probably correct; for
while the origin of synagogues is unknown, it may well be
supposed that buildings or tents for the accommodation of
worshippers may have existed in the land from an early time, and
thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the
Babylonian captivity that the system of synagogue worship, if
not actually introduced, was at least reorganized on a
systematic plan (Ezek. 8:1; 14:1). The exiles gathered together
for the reading of the law and the prophets as they had
opportunity, and after their return synagogues were established
all over the land (Ezra 8:15; Neh. 8:2). In after years, when
the Jews were dispersed abroad, wherever they went they erected
synagogues and kept up the stated services of worship (Acts
9:20; 13:5; 17:1; 17:17; 18:4). The form and internal
arrangements of the synagogue would greatly depend on the wealth
of the Jews who erected it, and on the place where it was built.
"Yet there are certain traditional pecularities which have
doubtless united together by a common resemblance the Jewish
synagogues of all ages and countries. The arrangements for the
women's place in a separate gallery or behind a partition of
lattice-work; the desk in the centre, where the reader, like
Ezra in ancient days, from his 'pulpit of wood,' may 'open the
book in the sight of all of people and read in the book of the
law of God distinctly, and give the sense, and cause them to
understand the reading' (Neh. 8:4, 8); the carefully closed ark
on the side of the building nearest to Jerusalem, for the
preservation of the rolls or manuscripts of the law; the seats
all round the building, whence 'the eyes of all them that are in
the synagogue' may 'be fastened' on him who speaks (Luke 4:20);
the 'chief seats' (Matt. 23:6) which were appropriated to the
'ruler' or 'rulers' of the synagogue, according as its
organization may have been more or less complete;", these were
features common to all the synagogues.
Where perfected into a system, the services of the synagogue,
which were at the same hours as those of the temple, consisted,
(1) of prayer, which formed a kind of liturgy, there were in all
eighteen prayers; (2) the reading of the Scriptures in certain
definite portions; and (3) the exposition of the portions read.
(See Luke 4:15, 22; Acts 13:14.)
The synagogue was also sometimes used as a court of
judicature, in which the rulers presided (Matt. 10:17; Mark
5:22; Luke 12:11; 21:12; Acts 13:15; 22:19); also as public
The establishment of synagogues wherever the Jews were found
in sufficient numbers helped greatly to keep alive Israel's hope
of the coming of the Messiah, and to prepare the way for the
spread of the gospel in other lands. The worship of the
Christian Church was afterwards modelled after that of the
Christ and his disciples frequently taught in the synagogues
(Matt. 13:54; Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1;
17:2-4, 10, 17; 18:4, 26; 19:8).
To be "put out of the synagogue," a phrase used by John (9:22;
12:42; 16:2), means to be excommunicated.
drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
down into Egypt. This immigration took place probably about 350
years before the birth of Moses. Some centuries before Joseph,
Egypt had been conquered by a pastoral Semitic race from Asia,
the Hyksos, who brought into cruel subjection the native
Egyptians, who were an African race. Jacob and his retinue were
accustomed to a shepherd's life, and on their arrival in Egypt
were received with favour by the king, who assigned them the
"best of the land", the land of Goshen, to dwell in. The Hyksos
or "shepherd" king who thus showed favour to Joseph and his
family was in all probability the Pharaoh Apopi (or Apopis).
Thus favoured, the Israelites began to "multiply exceedingly"
(Gen. 47:27), and extended to the west and south. At length the
supremacy of the Hyksos came to an end. The descendants of Jacob
were allowed to retain their possession of Goshen undisturbed,
but after the death of Joseph their position was not so
favourable. The Egyptians began to despise them, and the period
of their "affliction" (Gen. 15:13) commenced. They were sorely
oppressed. They continued, however, to increase in numbers, and
"the land was filled with them" (Ex. 1:7). The native Egyptians
regarded them with suspicion, so that they felt all the hardship
of a struggle for existence.
In process of time "a king [probably Seti I.] arose who knew
not Joseph" (Ex. 1:8). (See PHARAOH T0002923.) The
circumstances of the country were such that this king thought it
necessary to weaken his Israelite subjects by oppressing them,
and by degrees reducing their number. They were accordingly made
public slaves, and were employed in connection with his numerous
buildings, especially in the erection of store-cities, temples,
and palaces. The children of Israel were made to serve with
rigour. Their lives were made bitter with hard bondage, and "all
their service, wherein they made them serve, was with rigour"
(Ex. 1:13, 14). But this cruel oppression had not the result
expected of reducing their number. On the contrary, "the more
the Egyptians afflicted them, the more they multiplied and grew"
The king next tried, through a compact secretly made with the
guild of midwives, to bring about the destruction of all the
Hebrew male children that might be born. But the king's wish was
not rigorously enforced; the male children were spared by the
midwives, so that "the people multiplied" more than ever. Thus
baffled, the king issued a public proclamation calling on the
people to put to death all the Hebrew male children by casting
them into the river (Ex. 1:22). But neither by this edict was
the king's purpose effected.
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the family of
the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
children, Miriam, a girl of perhaps fifteen years of age, and
Aaron, a boy of three years, resided in or near Memphis, the
capital city of that time. In this quiet home a male child was
born (B.C. 1571). His mother concealed him in the house for
three months from the knowledge of the civic authorities. But
when the task of concealment became difficult, Jochebed
contrived to bring her child under the notice of the daughter of
the king by constructing for him an ark of bulrushes, which she
laid among the flags which grew on the edge of the river at the
spot where the princess was wont to come down and bathe. Her
plan was successful. The king's daughter "saw the child; and
behold the child wept." The princess (see PHARAOH'S DAUGHTER
T0002924 ) sent Miriam, who was standing by, to fetch a
nurse. She went and brought the mother of the child, to whom the
princess said, "Take this child away, and nurse it for me, and I
will give thee thy wages." Thus Jochebed's child, whom the
princess called "Moses", i.e., "Saved from the water" (Ex.
2:10), was ultimately restored to her.
As soon as the natural time for weaning the child had come, he
was transferred from the humble abode of his father to the royal
palace, where he was brought up as the adopted son of the
princess, his mother probably accompanying him and caring still
for him. He grew up amid all the grandeur and excitement of the
Egyptian court, maintaining, however, probably a constant
fellowship with his mother, which was of the highest importance
as to his religious belief and his interest in his "brethren."
His education would doubtless be carefully attended to, and he
would enjoy all the advantages of training both as to his body
and his mind. He at length became "learned in all the wisdom of
the Egyptians" (Acts 7:22). Egypt had then two chief seats of
learning, or universities, at one of which, probably that of
Heliopolis, his education was completed. Moses, being now about
twenty years of age, spent over twenty more before he came into
prominence in Bible history. These twenty years were probably
spent in military service. There is a tradition recorded by
Josephus that he took a lead in the war which was then waged
between Egypt and Ethiopia, in which he gained renown as a
skilful general, and became "mighty in deeds" (Acts 7:22).
After the termination of the war in Ethiopia, Moses returned
to the Egyptian court, where he might reasonably have expected
to be loaded with honours and enriched with wealth. But "beneath
the smooth current of his life hitherto, a life of alternate
luxury at the court and comparative hardness in the camp and in
the discharge of his military duties, there had lurked from
childhood to youth, and from youth to manhood, a secret
discontent, perhaps a secret ambition. Moses, amid all his
Egyptian surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew." He now resolved to make himself
acquainted with the condition of his countrymen, and "went out
unto his brethren, and looked upon their burdens" (Ex. 2:11).
This tour of inspection revealed to him the cruel oppression and
bondage under which they everywhere groaned, and could not fail
to press on him the serious consideration of his duty regarding
them. The time had arrived for his making common cause with
them, that he might thereby help to break their yoke of bondage.
He made his choice accordingly (Heb. 11:25-27), assured that God
would bless his resolution for the welfare of his people. He now
left the palace of the king and took up his abode, probably in
his father's house, as one of the Hebrew people who had for
forty years been suffering cruel wrong at the hands of the
He could not remain indifferent to the state of things around
him, and going out one day among the people, his indignation was
roused against an Egyptian who was maltreating a Hebrew. He
rashly lifted up his hand and slew the Egyptian, and hid his
body in the sand. Next day he went out again and found two
Hebrews striving together. He speedily found that the deed of
the previous day was known. It reached the ears of Pharaoh (the
"great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
2:15). Moved by fear, Moses fled from Egypt, and betook himself
to the land of Midian, the southern part of the peninsula of
Sinai, probably by much the same route as that by which, forty
years afterwards, he led the Israelites to Sinai. He was
providentially led to find a new home with the family of Reuel,
where he remained for forty years (Acts 7:30), under training
unconsciously for his great life's work.
Suddenly the angel of the Lord appeared to him in the burning
bush (Ex. 3), and commissioned him to go down to Egypt and
"bring forth the children of Israel" out of bondage. He was at
first unwilling to go, but at length he was obedient to the
heavenly vision, and left the land of Midian (4:18-26). On the
way he was met by Aaron (q.v.) and the elders of Israel (27-31).
He and Aaron had a hard task before them; but the Lord was with
them (ch. 7-12), and the ransomed host went forth in triumph.
(See EXODUS T0001283.) After an eventful journey to and fro in
the wilderness, we see them at length encamped in the plains of
Moab, ready to cross over the Jordan into the Promised Land.
There Moses addressed the assembled elders (Deut. 1:1-4;
5:1-26:19; 27:11-30:20), and gives the people his last counsels,
and then rehearses the great song (Deut. 32), clothing in
fitting words the deep emotions of his heart at such a time, and
in review of such a marvellous history as that in which he had
acted so conspicious a part. Then, after blessing the tribes
(33), he ascends to "the mountain of Nebo (q.v.), to the top of
Pisgah, that is over against Jericho" (34:1), and from thence he
surveys the land. "Jehovah shewed him all the land of Gilead,
unto Dan, and all Naphtali, and the land of Ephraim, and
Manasseh, and all the land of Judah, unto the utmost sea, and
the south, and the plain of the valley of Jericho, the city of
palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
inheritance of the tribes of whom he had been so long the
leader; and there he died, being one hundred and twenty years
old, according to the word of the Lord, and was buried by the
Lord "in a valley in the land of Moab, over against Beth-peor"
(34:6). The people mourned for him during thirty days.
Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
was distinguished for his meekness and patience and firmness,
and "he endured as seeing him who is invisible." "There arose
not a prophet since in Israel like unto Moses, whom the Lord
knew face to face, in all the signs and the wonders, which the
Lord sent him to do in the land of Egypt to Pharaoh, and to all
his servants, and to all his land, and in all that mighty hand,
and in all the great terror which Moses shewed in the sight of
all Israel" (Deut. 34:10-12).
The name of Moses occurs frequently in the Psalms and Prophets
as the chief of the prophets.
In the New Testament he is referred to as the representative
of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
Heb. 3:5, 6). Moses is the only character in the Old Testament
to whom Christ likens himself (John 5:46; compare Deut. 18:15, 18,
19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
forth in various particulars.
In Jude 1:9 mention is made of a contention between Michael
and the devil about the body of Moses. This dispute is supposed
to have had reference to the concealment of the body of Moses so
as to prevent idolatry.
Jehovah-judged. (1.) One of David's body-guard (1 Chr. 11:43).
(2.) One of the priests who accompanied the removal of the ark
to Jerusalem (1 Chr. 15:24).
(3.) Son of Ahilud, "recorder" or annalist under David and
Solomon (2 Sam. 8:16), a state officer of high rank, chancellor
or vizier of the kingdom.
(4.) Solomon's purveyor in Issachar (1 Kings 4:17).
(5.) The son and successor of Asa, king of Judah. After
fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set
himself to cleanse the land of idolatry (1 Kings 22:43). In the
third year of his reign he sent out priests and Levites over the
land to instruct the people in the law (2 Chr. 17:7-9). He
enjoyed a great measure of peace and prosperity, the blessing of
God resting on the people "in their basket and their store."
The great mistake of his reign was his entering into an
alliance with Ahab, the king of Israel, which involved him in
much disgrace, and brought disaster on his kingdom (1 Kings
22:1-33). Escaping from the bloody battle of Ramoth-gilead, the
prophet Jehu (2 Chr. 19:1-3) reproached him for the course he
had been pursuing, whereupon he entered with rigour on his
former course of opposition to all idolatry, and of deepening
interest in the worship of God and in the righteous government
of the people (2 Chr. 19:4-11).
Again he entered into an alliance with Ahaziah, the king of
Israel, for the purpose of carrying on maritime commerce with
Ophir. But the fleet that was then equipped at Ezion-gaber was
speedily wrecked. A new fleet was fitted out without the
co-operation of the king of Israel, and although it was
successful, the trade was not prosecuted (2 Chr. 20:35-37; 1
He subsequently joined Jehoram, king of Israel, in a war
against the Moabites, who were under tribute to Israel. This war
was successful. The Moabites were subdued; but the dreadful act
of Mesha in offering his own son a sacrifice on the walls of
Kir-haresheth in the sight of the armies of Israel filled him
with horror, and he withdrew and returned to his own land (2
The last most notable event of his reign was that recorded in
2 Chr. 20. The Moabites formed a great and powerful confederacy
with the surrounding nations, and came against Jehoshaphat. The
allied forces were encamped at Engedi. The king and his people
were filled with alarm, and betook themselves to God in prayer.
The king prayed in the court of the temple, "O our God, wilt
thou not judge them? for we have no might against this great
company that cometh against us." Amid the silence that followed,
the voice of Jahaziel the Levite was heard announcing that on
the morrow all this great host would be overthrown. So it was,
for they quarrelled among themselves, and slew one another,
leaving to the people of Judah only to gather the rich spoils of
the slain. This was recognized as a great deliverance wrought
for them by God (B.C. 890). Soon after this Jehoshaphat died,
after a reign of twenty-five years, being sixty years of age,
and was succeeded by his son Jehoram (1 Kings 22:50). He had
this testimony, that "he sought the Lord with all his heart" (2
Chr. 22:9). The kingdom of Judah was never more prosperous than
under his reign.
(6.) The son of Nimshi, and father of Jehu, king of Israel (2
Kings 9:2, 14).
light, or the moon city, a city "of the Chaldees," the
birthplace of Haran (Gen. 11:28,31), the largest city of Shinar
or northern Chaldea, and the principal commercial centre of the
country as well as the centre of political power. It stood near
the mouth of the Euphrates, on its western bank, and is
represented by the mounds (of bricks cemented by bitumen) of
el-Mugheir, i.e., "the bitumined," or "the town of bitumen," now
150 miles from the sea and some 6 miles from the Euphrates, a
little above the point where it receives the Shat el-Hie, an
affluent from the Tigris. It was formerly a maritime city, as
the waters of the Persian Gulf reached thus far inland. Ur was
the port of Babylonia, whence trade was carried on with the
dwellers on the gulf, and with the distant countries of India,
Ethiopia, and Egypt. It was abandoned about B.C. 500, but long
continued, like Erech, to be a great sacred cemetery city, as is
evident from the number of tombs found there. (See ABRAHAM
The oldest king of Ur known to us is Ur-Ba'u (servant of the
goddess Ba'u), as Hommel reads the name, or Ur-Gur, as others
read it. He lived some twenty-eight hundred years B.C., and took
part in building the famous temple of the moon-god Sin in Ur
itself. The illustration here given represents his cuneiform
inscription, written in the Sumerian language, and stamped upon
every brick of the temple in Ur. It reads: "Ur-Ba'u, king of Ur,
who built the temple of the moon-god."
"Ur was consecrated to the worship of Sin, the Babylonian
moon-god. It shared this honour, however, with another city, and
this city was Haran, or Harran. Harran was in Mesopotamia, and
took its name from the highroad which led through it from the
east to the west. The name is Babylonian, and bears witness to
its having been founded by a Babylonian king. The same witness
is still more decisively borne by the worship paid in it to the
Babylonian moon-god and by its ancient temple of Sin. Indeed,
the temple of the moon-god at Harran was perhaps even more
famous in the Assyrian and Babylonian world than the temple of
the moon-god at Ur.
"Between Ur and Harran there must, consequently, have been a
close connection in early times, the record of which has not yet
been recovered. It may be that Harran owed its foundation to a
king of Ur; at any rate the two cities were bound together by
the worship of the same deity, the closest and most enduring
bond of union that existed in the ancient world. That Terah
should have migrated from Ur to Harran, therefore, ceases to be
extraordinary. If he left Ur at all, it was the most natural
place to which to go. It was like passing from one court of a
temple into another.
"Such a remarkable coincidence between the Biblical narrative
and the evidence of archaeological research cannot be the result
of chance. The narrative must be historical; no writer of late
date, even if he were a Babylonian, could have invented a story
so exactly in accordance with what we now know to have been the
truth. For a story of the kind to have been the invention of
Palestinian tradition is equally impossible. To the unprejudiced
mind there is no escape from the conclusion that the history of
the migration of Terah from Ur to Harran is founded on fact"
Aaron was the first who was solemnly set apart to this office
(Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on
his death passed to his successor in office (Ex. 29:29, 30).
Besides those garments which he wore in common with all priests,
there were four that were peculiar to himself as high priest:
(1.) The "robe" of the ephod, all of blue, of "woven work,"
worn immediately under the ephod. It was without seam or
sleeves. The hem or skirt was ornamented with pomegranates and
golden bells, seventy-two of each in alternate order. The
sounding of the bells intimated to the people in the outer court
the time when the high priest entered into the holy place to
burn incense before the Lord (Ex. 28).
(2.) The "ephod" consisted of two parts, one of which covered
the back and the other the breast, which were united by the
"curious girdle." It was made of fine twined linen, and
ornamented with gold and purple. Each of the shoulder-straps was
adorned with a precious stone, on which the names of the twelve
tribes were engraved. This was the high priest's distinctive
vestment (1 Sam. 2:28; 14:3; 21:9; 23:6, 9; 30:7).
(3.) The "breastplate of judgment" (Ex. 28:6-12, 25-28;
39:2-7) of "cunning work." It was a piece of cloth doubled, of
one span square. It bore twelve precious stones, set in four
rows of three in a row, which constituted the Urim and Thummim
(q.v.). These stones had the names of the twelve tribes engraved
on them. When the high priest, clothed with the ephod and the
breastplate, inquired of the Lord, answers were given in some
mysterious way by the Urim and Thummim (1 Sam. 14:3, 18, 19;
23:2, 4, 9, 11,12; 28:6; 2 Sam. 5:23).
(4.) The "mitre," or upper turban, a twisted band of eight
yards of fine linen coiled into a cap, with a gold plate in
front, engraved with "Holiness to the Lord," fastened to it by a
ribbon of blue.
To the high priest alone it was permitted to enter the holy of
holies, which he did only once a year, on the great Day of
Atonement, for "the way into the holiest of all was not yet made
manifest" (Heb. 9; 10). Wearing his gorgeous priestly vestments,
he entered the temple before all the people, and then, laying
them aside and assuming only his linen garments in secret, he
entered the holy of holies alone, and made expiation, sprinkling
the blood of the sin offering on the mercy seat, and offering up
incense. Then resuming his splendid robes, he reappeared before
the people (Lev. 16). Thus the wearing of these robes came to be
identified with the Day of Atonement.
The office, dress, and ministration of the high priest were
typical of the priesthood of our Lord (Heb. 4:14; 7:25; 9:12,
It is supposed that there were in all eighty-three high
priests, beginning with Aaron (B.C. 1657) and ending with
Phannias (A.D. 70). At its first institution the office of high
priest was held for life (but compare 1 Kings 2:27), and was
hereditary in the family of Aaron (Num. 3:10). The office
continued in the line of Eleazar, Aaron's eldest son, for two
hundred and ninety-six years, when it passed to Eli, the first
of the line of Ithamar, who was the fourth son of Aaron. In this
line it continued to Abiathar, whom Solomon deposed, and
appointed Zadok, of the family of Eleazar, in his stead (1 Kings
2:35), in which it remained till the time of the Captivity.
After the Return, Joshua, the son of Josedek, of the family of
Eleazar, was appointed to this office. After him the succession
was changed from time to time under priestly or political
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"
Jehovah is renowned or remembered. (1.) A prophet of Judah, the
eleventh of the twelve minor prophets. Like Ezekiel, he was of
priestly extraction. He describes himself (1:1) as "the son of
Berechiah." In Ezra 5:1 and 6:14 he is called "the son of Iddo,"
who was properly his grandfather. His prophetical career began
in the second year of Darius (B.C. 520), about sixteen years
after the return of the first company from exile. He was
contemporary with Haggai (Ezra 5:1).
His book consists of two distinct parts, (1) chapters 1 to 8,
inclusive, and (2) 9 to the end. It begins with a preface
(1:1-6), which recalls the nation's past history, for the
purpose of presenting a solemn warning to the present
generation. Then follows a series of eight visions (1:7-6:8),
succeeding one another in one night, which may be regarded as a
symbolical history of Israel, intended to furnish consolation to
the returned exiles and stir up hope in their minds. The
symbolical action, the crowning of Joshua (6:9-15), describes
how the kingdoms of the world become the kingdom of God's
Chapters 7 and 8, delivered two years later, are an answer to
the question whether the days of mourning for the destruction of
the city should be any longer kept, and an encouraging address
to the people, assuring them of God's presence and blessing.
The second part of the book (ch. 9-14) bears no date. It is
probable that a considerable interval separates it from the
first part. It consists of two burdens.
The first burden (ch. 9-11) gives an outline of the course of
God's providential dealings with his people down to the time of
The second burden (ch. 12-14) points out the glories that
await Israel in "the latter day", the final conflict and triumph
of God's kingdom.
(2.) The son or grandson of Jehoiada, the high priest in the
times of Ahaziah and Joash. After the death of Jehoiada he
boldly condemned both the king and the people for their
rebellion against God (2 Chr. 24:20), which so stirred up their
resentment against him that at the king's commandment they
stoned him with stones, and he died "in the court of the house
of the Lord" (24:21). Christ alludes to this deed of murder in
Matt. 23:35, Luke 11:51. (See ZACHARIAS T0003862 .)
(3.) A prophet, who had "understanding in the seeing of God,"
in the time of Uzziah, who was much indebted to him for his wise
counsel (2 Chr. 26:5).
Besides these, there is a large number of persons mentioned in
Scripture bearing this name of whom nothing is known.
(4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7).
(5.) One of the porters of the tabernacle (1 Chr. 9:21).
(6.) 1 Chr. 9:37.
(7.) A Levite who assisted at the bringing up of the ark from
the house of Obededom (1 Chr. 15:20-24).
(8.) A Kohathite Levite (1 Chr. 24:25).
(9.) A Merarite Levite (1 Chr. 27:21).
(10.) The father of Iddo (1 Chr. 27:21).
(11.) One who assisted in teaching the law to the people in
the time of Jehoshaphat (2 Chr. 17:7).
(12.) A Levite of the sons of Asaph (2 Chr. 20:14).
(13.) One of Jehoshaphat's sons (2 Chr. 21:2).
(14.) The father of Abijah, who was the mother of Hezekiah (2
(15.) One of the sons of Asaph (2 Chr. 29:13).
(16.) One of the "rulers of the house of God" (2 Chr. 35:8).
(17.) A chief of the people in the time of Ezra, who consulted
him about the return from captivity (Ezra 8:16); probably the
same as mentioned in Neh. 8:4,
(18.) Neh. 11:12.
(19.) Neh. 12:16.
(20.) Neh. 12:35,41.
(21.) Isa. 8:2.
comforted by Jehovah. (1.) Ezra 2:2; Neh. 7:7. (2.) Neh. 3:16.
(3.) The son of Hachaliah (Neh. 1:1), and probably of the
tribe of Judah. His family must have belonged to Jerusalem (Neh.
2:3). He was one of the "Jews of the dispersion," and in his
youth was appointed to the important office of royal cup-bearer
at the palace of Shushan. The king, Artaxerxes Longimanus, seems
to have been on terms of friendly familiarity with his
attendant. Through his brother Hanani, and perhaps from other
sources (Neh. 1:2; 2:3), he heard of the mournful and desolate
condition of the Holy City, and was filled with sadness of
heart. For many days he fasted and mourned and prayed for the
place of his fathers' sepulchres. At length the king observed
his sadness of countenance and asked the reason of it. Nehemiah
explained it all to the king, and obtained his permission to go
up to Jerusalem and there to act as "tirshatha", or governor of
Judea. He went up in the spring of B.C. 446 (eleven years after
Ezra), with a strong escort supplied by the king, and with
letters to all the pashas of the provinces through which he had
to pass, as also to Asaph, keeper of the royal forests,
directing him to assist Nehemiah. On his arrival he set himself
to survey the city, and to form a plan for its restoration; a
plan which he carried out with great skill and energy, so that
the whole was completed in about six months. He remained in
Judea for thirteen years as governor, carrying out many reforms,
notwithstanding much opposition that he encountered (Neh.
13:11). He built up the state on the old lines, "supplementing
and completing the work of Ezra," and making all arrangements
for the safety and good government of the city. At the close of
this important period of his public life, he returned to Persia
to the service of his royal master at Shushan or Ecbatana. Very
soon after this the old corrupt state of things returned,
showing the worthlessness to a large extent of the professions
that had been made at the feast of the dedication of the walls
of the city (Neh. 12. See EZRA T0001294). Malachi now appeared
among the people with words of stern reproof and solemn warning;
and Nehemiah again returned from Persia (after an absence of
some two years), and was grieved to see the widespread moral
degeneracy that had taken place during his absence. He set
himself with vigour to rectify the flagrant abuses that had
sprung up, and restored the orderly administration of public
worship and the outward observance of the law of Moses. Of his
subsequent history we know nothing. Probably he remained at his
post as governor till his death (about B.C. 413) in a good old
age. The place of his death and burial is, however, unknown. "He
resembled Ezra in his fiery zeal, in his active spirit of
enterprise, and in the piety of his life: but he was of a
bluffer and a fiercer mood; he had less patience with
transgressors; he was a man of action rather than a man of
thought, and more inclined to use force than persuasion. His
practical sagacity and high courage were very markedly shown in
the arrangement with which he carried through the rebuilding of
the wall and balked the cunning plans of the 'adversaries.' The
piety of his heart, his deeply religious spirit and constant
sense of communion with and absolute dependence upon God, are
strikingly exhibited, first in the long prayer recorded in ch.
1:5-11, and secondly and most remarkably in what have been
called his 'interjectional prayers', those short but moving
addresses to Almighty God which occur so frequently in his
writings, the instinctive outpouring of a heart deeply moved,
but ever resting itself upon God, and looking to God alone for
aid in trouble, for the frustration of evil designs, and for
final reward and acceptance" (Rawlinson). Nehemiah was the last
of the governors sent from the Persian court. Judea after this
was annexed to the satrapy of Coele-Syria, and was governed by
the high priest under the jurisdiction of the governor of Syria,
and the internal government of the country became more and more
The subject of colours holds an important place in the
White occurs as the translation of various Hebrew words. It is
applied to milk (Gen. 49:12), manna (Ex. 16:31), snow (Isa.
1:18), horses (Zech. 1:8), raiment (Eccl. 9:8). Another Hebrew
word so rendered is applied to marble (Esther 1:6), and a
cognate word to the lily (Cant. 2:16). A different term, meaning
"dazzling," is applied to the countenance (Cant. 5:10).
This colour was an emblem of purity and innocence (Mark 16:5;
John 20:12; Rev. 19:8, 14), of joy (Eccl. 9:8), and also of
victory (Zech. 6:3; Rev. 6:2). The hangings of the tabernacle
court (Ex. 27:9; 38:9), the coats, mitres, bonnets, and breeches
of the priests (Ex. 39:27,28), and the dress of the high priest
on the day of Atonement (Lev. 16:4,32), were white.
Black, applied to the hair (Lev. 13:31; Cant. 5:11), the
complexion (Cant. 1:5), and to horses (Zech. 6:2,6). The word
rendered "brown" in Gen. 30:32 (R.V., "black") means properly
"scorched", i.e., the colour produced by the influence of the
sun's rays. "Black" in Job 30:30 means dirty, blackened by
sorrow and disease. The word is applied to a mourner's robes
(Jer. 8:21; 14:2), to a clouded sky (1 Kings 18:45), to night
(Micah 3:6; Jer. 4:28), and to a brook rendered turbid by melted
snow (Job 6:16). It is used as symbolical of evil in Zech. 6:2,
6 and Rev. 6:5. It was the emblem of mourning, affliction,
calamity (Jer. 14:2; Lam. 4:8; 5:10).
Red, applied to blood (2 Kings 3;22), a heifer (Num. 19:2),
pottage of lentils (Gen. 25:30), a horse (Zech. 1:8), wine
(Prov. 23:31), the complexion (Gen. 25:25; Cant. 5:10). This
colour is symbolical of bloodshed (Zech. 6:2; Rev. 6:4; 12:3).
Purple, a colour obtained from the secretion of a species of
shell-fish (the Murex trunculus) which was found in the
Mediterranean, and particularly on the coasts of Phoenicia and
Asia Minor. The colouring matter in each separate shell-fish
amounted to only a single drop, and hence the great value of
this dye. Robes of this colour were worn by kings (Judg. 8:26)
and high officers (Esther 8:15). They were also worn by the
wealthy and luxurious (Jer. 10:9; Ezek. 27:7; Luke 16:19; Rev.
17:4). With this colour was associated the idea of royalty and
majesty (Judg. 8:26; Cant. 3:10; 7:5; Dan. 5:7, 16,29).
Blue. This colour was also procured from a species of
shell-fish, the chelzon of the Hebrews, and the Helix ianthina
of modern naturalists. The tint was emblematic of the sky, the
deep dark hue of the Eastern sky. This colour was used in the
same way as purple. The ribbon and fringe of the Hebrew dress
were of this colour (Num. 15:38). The loops of the curtains (Ex.
26:4), the lace of the high priest's breastplate, the robe of
the ephod, and the lace on his mitre, were blue (Ex. 28:28, 31,
Scarlet, or Crimson. In Isa. 1:18 a Hebrew word is used which
denotes the worm or grub whence this dye was procured. In Gen.
38:28,30, the word so rendered means "to shine," and expresses
the brilliancy of the colour. The small parasitic insects from
which this dye was obtained somewhat resembled the cochineal
which is found in Eastern countries. It is called by naturalists
Coccus ilics. The dye was procured from the female grub alone.
The only natural object to which this colour is applied in
Scripture is the lips, which are likened to a scarlet thread
(Cant. 4:3). Scarlet robes were worn by the rich and luxurious
(2 Sam. 1:24; Prov. 31:21; Jer. 4:30. Rev. 17:4). It was also
the hue of the warrior's dress (Nah. 2:3; Isa. 9:5). The
Phoenicians excelled in the art of dyeing this colour (2 Chr.
These four colours--white, purple, blue, and scarlet--were
used in the textures of the tabernacle curtains (Ex. 26:1, 31,
36), and also in the high priest's ephod, girdle, and
breastplate (Ex. 28:5, 6, 8, 15). Scarlet thread is mentioned in
connection with the rites of cleansing the leper (Lev. 14:4, 6,
51) and of burning the red heifer (Num. 19:6). It was a crimson
thread that Rahab was to bind on her window as a sign that she
was to be saved alive (Josh. 2:18; 6:25) when the city of
Jericho was taken.
Vermilion, the red sulphuret of mercury, or cinnabar; a colour
used for drawing the figures of idols on the walls of temples
(Ezek. 23:14), or for decorating the walls and beams of houses
(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.
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
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.)
heard of God. The peculiar circumstances connected with his
birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives
of Elkanah, who came up to Shiloh to worship before the Lord,
earnestly prayed to God that she might become the mother of a
son. Her prayer was graciously granted; and after the child was
weaned she brought him to Shiloh nd consecrated him to the Lord
as a perpetual Nazarite (1:23-2:11). Here his bodily wants and
training were attended to by the women who served in the
tabernacle, while Eli cared for his religious culture. Thus,
probably, twelve years of his life passed away. "The child
Samuel grew on, and was in favour both with the Lord, and also
with men" (2:26; compare Luke 2:52). It was a time of great and
growing degeneracy in Israel (Judg. 21:19-21; 1 Sam. 2:12-17,
22). The Philistines, who of late had greatly increased in
number and in power, were practically masters of the country,
and kept the people in subjection (1 Sam. 10:5; 13:3).
At this time new communications from God began to be made to
the pious child. A mysterious voice came to him in the night
season, calling him by name, and, instructed by Eli, he
answered, "Speak, Lord; for thy servant heareth." The message
that came from the Lord was one of woe and ruin to Eli and his
profligate sons. Samuel told it all to Eli, whose only answer to
the terrible denunciations (1 Sam. 3:11-18) was, "It is the
Lord; let him do what seemeth him good", the passive submission
of a weak character, not, in his case, the expression of the
highest trust and faith. The Lord revealed himself now in divers
manners to Samuel, and his fame and his influence increased
throughout the land as of one divinely called to the prophetical
office. A new period in the history of the kingdom of God now
The Philistine yoke was heavy, and the people, groaning under
the wide-spread oppression, suddenly rose in revolt, and "went
out against the Philistines to battle." A fierce and disastrous
battle was fought at Aphek, near to Ebenezer (1 Sam. 4:1, 2).
The Israelites were defeated, leaving 4,000 dead "in the field."
The chiefs of the people thought to repair this great disaster
by carrying with them the ark of the covenant as the symbol of
Jehovah's presence. They accordingly, without consulting Samuel,
fetched it out of Shiloh to the camp near Aphek. At the sight of
the ark among them the people "shouted with a great shout, so
that the earth rang again." A second battle was fought, and
again the Philistines defeated the Israelites, stormed their
camp, slew 30,000 men, and took the sacred ark. The tidings of
this fatal battle was speedily conveyed to Shiloh; and so soon
as the aged Eli heard that the ark of God was taken, he fell
backward from his seat at the entrance of the sanctuary, and his
neck brake, and he died. The tabernacle with its furniture was
probably, by the advice of Samuel, now about twenty years of
age, removed from Shiloh to some place of safety, and finally to
Nob, where it remained many years (21:1).
The Philistines followed up their advantage, and marched upon
Shiloh, which they plundered and destroyed (compare Jer. 7:12; Ps.
78:59). This was a great epoch in the history of Israel. For
twenty years after this fatal battle at Aphek the whole land lay
under the oppression of the Philistines. During all these dreary
years Samuel was a spiritual power in the land. From Ramah, his
native place, where he resided, his influence went forth on
every side among the people. With unwearied zeal he went up and
down from place to place, reproving, rebuking, and exhorting the
people, endeavouring to awaken in them a sense of their
sinfulness, and to lead them to repentance. His labors were so
far successful that "all the house of Israel lamented after the
Lord." Samuel summoned the people to Mizpeh, one of the loftiest
hills in Central Israel, where they fasted and prayed, and
prepared themselves there, under his direction, for a great war
against the Philistines, who now marched their whole force
toward Mizpeh, in order to crush the Israelites once for all. At
the intercession of Samuel God interposed in behalf of Israel.
Samuel himself was their leader, the only occasion in which he
acted as a leader in war. The Philistines were utterly routed.
They fled in terror before the army of Israel, and a great
slaughter ensued. This battle, fought probably about B.C. 1095,
put an end to the forty years of Philistine oppression. In
memory of this great deliverance, and in token of gratitude for
the help vouchsafed, Samuel set up a great stone in the
battlefield, and called it "Ebenezer," saying, "Hitherto hath
the Lord helped us" (1 Sam. 7:1-12). This was the spot where,
twenty years before, the Israelites had suffered a great defeat,
when the ark of God was taken.
This victory over the Philistines was followed by a long
period of peace for Israel (1 Sam. 7:13, 14), during which
Samuel exercised the functions of judge, going "from year to
year in circuit" from his home in Ramah to Bethel, thence to
Gilgal (not that in the Jordan valley, but that which lay to the
west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He
established regular services at Shiloh, where he built an altar;
and at Ramah he gathered a company of young men around him and
established a school of the prophets. The schools of the
prophets, thus originated, and afterwards established also at
Gibeah, Bethel, Gilgal, and Jericho, exercised an important
influence on the national character and history of the people in
maintaining pure religion in the midst of growing corruption.
They continued to the end of the Jewish commonwealth.
Many years now passed, during which Samuel exercised the
functions of his judicial office, being the friend and
counsellor of the people in all matters of private and public
interest. He was a great statesman as well as a reformer, and
all regarded him with veneration as the "seer," the prophet of
the Lord. At the close of this period, when he was now an old
man, the elders of Israel came to him at Ramah (1 Sam. 8:4, 5,
19-22); and feeling how great was the danger to which the nation
was exposed from the misconduct of Samuel's sons, whom he had
invested with judicial functions as his assistants, and had
placed at Beersheba on the Philistine border, and also from a
threatened invasion of the Ammonites, they demanded that a king
should be set over them. This request was very displeasing to
Samuel. He remonstrated with them, and warned them of the
consequences of such a step. At length, however, referring the
matter to God, he acceded to their desires, and anointed Saul
(q.v.) to be their king (11:15). Before retiring from public
life he convened an assembly of the people at Gilgal (ch. 12),
and there solemnly addressed them with reference to his own
relation to them as judge and prophet.
The remainder of his life he spent in retirement at Ramah,
only occasionally and in special circumstances appearing again
in public (1 Sam. 13, 15) with communications from God to king
Saul. While mourning over the many evils which now fell upon the
nation, he is suddenly summoned (ch.16) to go to Bethlehem and
anoint David, the son of Jesse, as king over Israel instead of
Saul. After this little is known of him till the time of his
death, which took place at Ramah when he was probably about
eighty years of age. "And all Israel gathered themselves
together, and lamented him, and buried him in his house at
Ramah" (25:1), not in the house itself, but in the court or
garden of his house. (Compare 2 Kings 21:18; 2 Chr. 33:20; 1 Kings
2:34; John 19:41.)
Samuel's devotion to God, and the special favour with which
God regarded him, are referred to in Jer. 15:1 and Ps. 99:6.
the great deliverance wrought for the children of Isreal when
they were brought out of the land of Egypt with "a mighty hand
and with an outstretched arm" (Ex 12:51; Deut. 26:8; Ps 114;
136), about B.C. 1490, and four hundred and eighty years (1
Kings 6:1) before the building of Solomon's temple.
The time of their sojourning in Egypt was, according to Ex.
12:40, the space of four hundred and thirty years. In the LXX.,
the words are, "The sojourning of the children of Israel which
they sojourned in Egypt and in the land of Canaan was four
hundred and thirty years;" and the Samaritan version reads, "The
sojourning of the children of Israel and of their fathers which
they sojourned in the land of Canaan and in the land of Egypt
was four hundred and thirty years." In Gen. 15:13-16, the period
is prophetically given (in round numbers) as four hundred years.
This passage is quoted by Stephen in his defence before the
council (Acts 7:6).
The chronology of the "sojourning" is variously estimated.
Those who adopt the longer term reckon thus:
| From the descent of Jacob into Egypt to the
| death of Joseph 71
| From the death of Joseph to the birth of
| Moses 278
| From the birth of Moses to his flight into
| Midian 40
| From the flight of Moses to his return into
| Egypt 40
| From the return of Moses to the Exodus 1
Others contend for the shorter period of two hundred and
fifteen years, holding that the period of four hundred and
thirty years comprehends the years from the entrance of Abraham
into Canaan (see LXX. and Samaritan) to the descent of Jacob
into Egypt. They reckon thus:
| From Abraham's arrival in Canaan to Isaac's
| birth 25
| From Isaac's birth to that of his twin sons
| Esau and Jacob 60
| From Jacob's birth to the going down into
| Egypt 130
| From Jacob's going down into Egypt to the
| death of Joseph 71
| From death of Joseph to the birth of Moses 64
| From birth of Moses to the Exodus 80
| In all... 430
During the forty years of Moses' sojourn in the land of
Midian, the Hebrews in Egypt were being gradually prepared for
the great national crisis which was approaching. The plagues
that successively fell upon the land loosened the bonds by which
Pharaoh held them in slavery, and at length he was eager that
they should depart. But the Hebrews must now also be ready to
go. They were poor; for generations they had laboured for the
Egyptians without wages. They asked gifts from their neighbours
around them (Ex. 12:35), and these were readily bestowed. And
then, as the first step towards their independent national
organization, they observed the feast of the Passover, which was
now instituted as a perpetual memorial. The blood of the paschal
lamb was duly sprinkled on the doorposts and lintels of all
their houses, and they were all within, waiting the next
movement in the working out of God's plan. At length the last
stroke fell on the land of Egypt. "It came to pass, that at
midnight Jehovah smote all the firstborn in the land of Egypt."
Pharaoh rose up in the night, and called for Moses and Aaron by
night, and said, "Rise up, and get you forth from among my
people, both ye and the children of Israel; and go, serve
Jehovah, as ye have said. Also take your flocks and your herds,
as ye have said, and be gone; and bless me also." Thus was
Pharaoh (q.v.) completely humbled and broken down. These words
he spoke to Moses and Aaron "seem to gleam through the tears of
the humbled king, as he lamented his son snatched from him by so
sudden a death, and tremble with a sense of the helplessness
which his proud soul at last felt when the avenging hand of God
had visited even his palace."
The terror-stricken Egyptians now urged the instant departure
of the Hebrews. In the midst of the Passover feast, before the
dawn of the 15th day of the month Abib (our April nearly), which
was to be to them henceforth the beginning of the year, as it
was the commencement of a new epoch in their history, every
family, with all that appertained to it, was ready for the
march, which instantly began under the leadership of the heads
of tribes with their various sub-divisions. They moved onward,
increasing as they went forward from all the districts of
Goshen, over the whole of which they were scattered, to the
common centre. Three or four days perhaps elapsed before the
whole body of the people were assembled at Rameses, and ready to
set out under their leader Moses (Ex. 12:37; Num. 33:3). This
city was at that time the residence of the Egyptian court, and
here the interviews between Moses and Pharaoh had taken place.
From Rameses they journeyed to Succoth (Ex. 12:37), identified
with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See
PITHOM T0002968.) Their third station was Etham (q.v.), 13:20,
"in the edge of the wilderness," and was probably a little to
the west of the modern town of Ismailia, on the Suez Canal. Here
they were commanded "to turn and encamp before Pi-hahiroth,
between Migdol and the sea", i.e., to change their route from
east to due south. The Lord now assumed the direction of their
march in the pillar of cloud by day and of fire by night. They
were then led along the west shore of the Red Sea till they came
to an extensive camping-ground "before Pi-hahiroth," about 40
miles from Etham. This distance from Etham may have taken three
days to traverse, for the number of camping-places by no means
indicates the number of days spent on the journey: e.g., it took
fully a month to travel from Rameses to the wilderness of Sin
(Ex. 16:1), yet reference is made to only six camping-places
during all that time. The exact spot of their encampment before
they crossed the Red Sea cannot be determined. It was probably
somewhere near the present site of Suez.
Under the direction of God the children of Israel went
"forward" from the camp "before Pi-hahiroth," and the sea opened
a pathway for them, so that they crossed to the farther shore in
safety. The Egyptian host pursued after them, and, attempting to
follow through the sea, were overwhelmed in its returning
waters, and thus the whole military force of the Egyptians
perished. They "sank as lead in the mighty waters" (Ex. 15:1-9;
compare Ps. 77:16-19).
Having reached the eastern shore of the sea, perhaps a little
way to the north of 'Ayun Musa ("the springs of Moses"), there
they encamped and rested probably for a day. Here Miriam and the
other women sang the triumphal song recorded in Ex. 15:1-21.
From 'Ayun Musa they went on for three days through a part of
the barren "wilderness of Shur" (22), called also the
"wilderness of Etham" (Num. 33:8; compare Ex. 13:20), without
finding water. On the last of these days they came to Marah
(q.v.), where the "bitter" water was by a miracle made
Their next camping-place was Elim (q.v.), where were twelve
springs of water and a grove of "threescore and ten" palm trees
After a time the children of Israel "took their journey from
Elim," and encamped by the Red Sea (Num. 33:10), and thence
removed to the "wilderness of Sin" (to be distinguished from the
wilderness of Zin, 20:1), where they again encamped. Here,
probably the modern el-Markha, the supply of bread they had
brought with them out of Egypt failed. They began to "murmur"
for want of bread. God "heard their murmurings" and gave them
quails and manna, "bread from heaven" (Ex. 16:4-36). Moses
directed that an omer of manna should be put aside and preserved
as a perpetual memorial of God's goodness. They now turned
inland, and after three encampments came to the rich and fertile
valley of Rephidim, in the Wady Feiran. Here they found no
water, and again murmured against Moses. Directed by God, Moses
procured a miraculous supply of water from the "rock in Horeb,"
one of the hills of the Sinai group (17:1-7); and shortly
afterwards the children of Israel here fought their first battle
with the Amalekites, whom they smote with the edge of the sword.
From the eastern extremity of the Wady Feiran the line of
march now probably led through the Wady esh-Sheikh and the Wady
Solaf, meeting in the Wady er-Rahah, "the enclosed plain in
front of the magnificient cliffs of Ras Sufsafeh." Here they
encamped for more than a year (Num. 1:1; 10:11) before Sinai
The different encampments of the children of Israel, from the
time of their leaving Egypt till they reached the Promised Land,
are mentioned in Ex. 12:37-19; Num. 10-21; 33; Deut. 1, 2, 10.
It is worthy of notice that there are unmistakable evidences
that the Egyptians had a tradition of a great exodus from their
country, which could be none other than the exodus of the
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.
asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in
1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of
prayer, "asked for"), of the tribe of Benjamin, the first king
of the Jewish nation. The singular providential circumstances
connected with his election as king are recorded in 1 Sam. 8-10.
His father's she-asses had strayed, and Saul was sent with a
servant to seek for them. Leaving his home at Gibeah (10:5, "the
hill of God," A.V.; lit., as in R.V. marg., "Gibeah of God"),
Saul and his servant went toward the north-west over Mount
Ephraim, and then turning NE they came to "the land of
Shalisha," and thence eastward to the land of Shalim, and at
length came to the district of Zuph, near Samuel's home at Ramah
(9:5-10). At this point Saul proposed to return from the three
days' fruitless search, but his servant suggested that they
should first consult the "seer." Hearing that he was about to
offer sacrifice, the two hastened into Ramah, and "behold,
Samuel came out against them," on his way to the "bamah", i.e.,
the "height", where sacrifice was to be offered; and in answer
to Saul's question, "Tell me, I pray thee, where the seer's
house is," Samuel made himself known to him. Samuel had been
divinely prepared for his coming (9:15-17), and received Saul as
his guest. He took him with him to the sacrifice, and then after
the feast "communed with Saul upon the top of the house" of all
that was in his heart. On the morrow Samuel "took a vial of oil
and poured it on his head," and anointed Saul as king over
Israel (9:25-10:8), giving him three signs in confirmation of
his call to be king. When Saul reached his home in Gibeah the
last of these signs was fulfilled, and the Sprit of God came
upon him, and "he was turned into another man." The simple
countryman was transformed into the king of Israel, a remarkable
change suddenly took place in his whole demeanour, and the
people said in their astonishment, as they looked on the
stalwart son of Kish, "Is Saul also among the prophets?", a
saying which passed into a "proverb." (Compare 19:24.)
The intercourse between Saul and Samuel was as yet unknown to
the people. The "anointing" had been in secret. But now the time
had come when the transaction must be confirmed by the nation.
Samuel accordingly summoned the people to a solemn assembly
"before the Lord" at Mizpeh. Here the lot was drawn (10:17-27),
and it fell upon Saul, and when he was presented before them,
the stateliest man in all Israel, the air was rent for the first
time in Israel by the loud cry, "God save the king!" He now
returned to his home in Gibeah, attended by a kind of bodyguard,
"a band of men whose hearts God had touched." On reaching his
home he dismissed them, and resumed the quiet toils of his
Soon after this, on hearing of the conduct of Nahash the
Ammonite at Jabeshgilead (q.v.), an army out of all the tribes
of Israel rallied at his summons to the trysting-place at Bezek,
and he led them forth a great army to battle, gaining a complete
victory over the Ammonite invaders at Jabesh (11:1-11). Amid the
universal joy occasioned by this victory he was now fully
recognized as the king of Israel. At the invitation of Samuel
"all the people went to Gilgal, and there they made Saul king
before the Lord in Gilgal." Samuel now officially anointed him
as king (11:15). Although Samuel never ceased to be a judge in
Israel, yet now his work in that capacity practically came to an
Saul now undertook the great and difficult enterprise of
freeing the land from its hereditary enemies the Philistines,
and for this end he gathered together an army of 3,000 men (1
Sam. 13:1, 2). The Philistines were encamped at Geba. Saul, with
2,000 men, occupied Michmash and Mount Bethel; while his son
Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba,
and seemingly without any direction from his father "smote" the
Philistines in Geba. Thus roused, the Philistines, who gathered
an army of 30,000 chariots and 6,000 horsemen, and "people as
the sand which is on the sea-shore in multitude," encamped in
Michmash, which Saul had evacuated for Gilgal. Saul now tarried
for seven days in Gilgal before making any movement, as Samuel
had appointed (10:8); but becoming impatient on the seventh day,
as it was drawing to a close, when he had made an end of
offering the burnt offering, Samuel appeared and warned him of
the fatal consequences of his act of disobedience, for he had
not waited long enough (13:13, 14).
When Saul, after Samuel's departure, went out from Gilgal with
his 600 men, his followers having decreased to that number
(13:15), against the Philistines at Michmash (q.v.), he had his
head-quarters under a pomegrante tree at Migron, over against
Michmash, the Wady esSuweinit alone intervening. Here at
Gibeah-Geba Saul and his army rested, uncertain what to do.
Jonathan became impatient, and with his armour-bearer planned an
assault against the Philistines, unknown to Saul and the army
(14:1-15). Jonathan and his armour-bearer went down into the
wady, and on their hands and knees climbed to the top of the
narrow rocky ridge called Bozez, where was the outpost of the
Philistine army. They surprised and then slew twenty of the
Philistines, and immediately the whole host of the Philistines
was thrown into disorder and fled in great terror. "It was a
very great trembling;" a supernatural panic seized the host.
Saul and his 600 men, a band which speedily increased to 10,000,
perceiving the confusion, pursued the army of the Philistines,
and the tide of battle rolled on as far as to Bethaven, halfway
between Michmash and Bethel. The Philistines were totally
routed. "So the Lord saved Israel that day." While pursuing the
Philistines, Saul rashly adjured the people, saying, "Cursed be
the man that eateth any food until evening." But though faint
and weary, the Israelites "smote the Philistines that day from
Michmash to Aijalon" (a distance of from 15 to 20 miles).
Jonathan had, while passing through the wood in pursuit of the
Philistines, tasted a little of the honeycomb which was abundant
there (14:27). This was afterwards discovered by Saul (ver. 42),
and he threatened to put his son to death. The people, however,
interposed, saying, "There shall not one hair of his head fall
to the ground." He whom God had so signally owned, who had
"wrought this great salvation in Israel," must not die. "Then
Saul went up from following the Philistines: and the Philistines
went to their own place" (1 Sam. 14:24-46); and thus the
campaign against the Philistines came to an end. This was Saul's
second great military success.
Saul's reign, however, continued to be one of almost constant
war against his enemies round about (14:47, 48), in all of which
he proved victorious. The war against the Amalekites is the only
one which is recorded at length (1 Sam. 15). These oldest and
hereditary (Ex. 17:8; Num. 14:43-45) enemies of Israel occupied
the territory to the south and south-west of Israel. Samuel
summoned Saul to execute the "ban" which God had pronounced
(Deut. 25:17-19) on this cruel and relentless foe of Israel. The
cup of their iniquity was now full. This command was "the test
of his moral qualification for being king." Saul proceeded to
execute the divine command; and gathering the people together,
marched from Telaim (1 Sam. 15:4) against the Amalekites, whom
he smote "from Havilah until thou comest to Shur," utterly
destroying "all the people with the edge of the sword", i.e.,
all that fell into his hands. He was, however, guilty of
rebellion and disobedience in sparing Agag their king, and in
conniving at his soldiers' sparing the best of the sheep and
cattle; and Samuel, following Saul to Gilgal, in the Jordan
valley, said unto him, "Because thou hast rejected the word of
the Lord, he also hath rejected thee from being king" (15:23).
The kingdom was rent from Saul and was given to another, even to
David, whom the Lord chose to be Saul's successor, and whom
Samuel anointed (16:1-13). From that day "the spirit of the Lord
departed from Saul, and an evil spirit from the Lord troubled
him." He and Samuel parted only to meet once again at one of the
schools of the prophets.
David was now sent for as a "cunning player on an harp" (1
Sam. 16:16, 18), to play before Saul when the evil spirit
troubled him, and thus was introduced to the court of Saul. He
became a great favourite with the king. At length David returned
to his father's house and to his wonted avocation as a shepherd
for perhaps some three years. The Philistines once more invaded
the land, and gathered their army between Shochoh and Azekah, in
Ephes-dammim, on the southern slope of the valley of Elah. Saul
and the men of Israel went forth to meet them, and encamped on
the northern slope of the same valley which lay between the two
armies. It was here that David slew Goliath of Gath, the
champion of the Philistines (17:4-54), an exploit which led to
the flight and utter defeat of the Philistine army. Saul now
took David permanently into his service (18:2); but he became
jealous of him (ver. 9), and on many occasions showed his enmity
toward him (ver. 10, 11), his enmity ripening into a purpose of
murder which at different times he tried in vain to carry out.
After some time the Philistines "gathered themselves together"
in the plain of Esdraelon, and pitched their camp at Shunem, on
the slope of Little Hermon; and Saul "gathered all Israel
together," and "pitched in Gilboa" (1 Sam. 28:3-14). Being
unable to discover the mind of the Lord, Saul, accompanied by
two of his retinue, betook himself to the "witch of Endor," some
7 or 8 miles distant. Here he was overwhelmed by the startling
communication that was mysteriously made to him by Samuel (ver.
16-19), who appeared to him. "He fell straightway all along on
the earth, and was sore afraid, because of the words of Samuel"
(ver. 20). The Philistine host "fought against Israel: and the
men of Israel fled before the Philistines, and fell down slain
in Mount Gilboa" (31:1). In his despair at the disaster that had
befallen his army, Saul "took a sword and fell upon it." And the
Philistines on the morrow "found Saul and his three sons fallen
in Mount Gilboa." Having cut off his head, they sent it with his
weapons to Philistia, and hung up the skull in the temple of
Dagon at Ashdod. They suspended his headless body, with that of
Jonathan, from the walls of Bethshan. The men of Jabesh-gilead
afterwards removed the bodies from this position; and having
burnt the flesh, they buried the bodies under a tree at Jabesh.
The remains were, however, afterwards removed to the family
sepulchre at Zelah (2 Sam. 21:13, 14). (See DAVID T0000982.)
(3.) "Who is also called Paul" (q.v.), the circumcision name
of the apostle, given to him, perhaps, in memory of King Saul
(Acts 7:58; 8:1; 9:1).