Resurrection of the dead
will be simultaneous both of the just and the unjust (Dan. 12:2;
John 5:28, 29; Rom. 2:6-16; 2 Thess. 1:6-10). The qualities of
the resurrection body will be different from those of the body
laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its
identity will nevertheless be preserved. It will still be the
same body (1 Cor. 15:42-44) which rises again.
As to the nature of the resurrection body, (1) it will be
spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the
soul in its glorified state, and to all the conditions of the
heavenly state; (2) glorious, incorruptible, and powerful (54);
(3) like unto the glorified body of Christ (Phil. 3:21); and (4)
immortal (Rev. 21:4).
Christ's resurrection secures and illustrates that of his
people. "(1.) Because his resurrection seals and consummates his
redemptive power; and the redemption of our persons involves the
redemption of our bodies (Rom. 8:23). (2.) Because of our
federal and vital union with Christ (1 Cor. 15:21, 22; 1 Thess.
4:14). (3.) Because of his Spirit which dwells in us making our
bodies his members (1 Cor. 6:15; Rom. 8:11). (4.) Because Christ
by covenant is Lord both of the living and the dead (Rom. 14:9).
This same federal and vital union of the Christian with Christ
likewise causes the resurrection of the believer to be similar
to as well as consequent upon that of Christ (1 Cor. 15:49;
Phil. 3:21; 1 John 3:2)." Hodge's Outlines of Theology.
Jehovah is his help, one of the Korhites who became part of
David's body-guard (1 Chr. 12:6).
mentioned always along with the Cherethites, and only in the
time of David. The word probably means "runners" or "couriers,"
and may denote that while forming part of David's bodyguard,
they were also sometimes employed as couriers (2 Sam. 8:18;
20:7, 23;1 Kings 1:38, 44; 1 Chr. 18:17). Some, however, think
that these are the names simply of two Philistine tribes from
which David selected his body-guard. They are mentioned along
with the Gittites (2 Sam. 15:18), another body of foreign troops
whom David gathered round him.
the lion, the name of one of the body-guard slain with Pekahiah
at Samaria (2 Kings 15:25) by the conspirator Pekah.
made by God, one of David's body-guard, the son of Abner (1 Chr.
27:21), called Jasiel in 1 Chr. 11:47.
sleeping, called also Hashem (1 Chr. 11:34); a person, several
of whose sons were in David's body-guard (2 Sam. 23:32).
a gangrene or mortification which gradually spreads over the
whole body (2 Tim. 2:17). In James 5:3 "cankered" means "rusted"
(R.V.) or tarnished.
father of strength; i.e., "valiant", one of David's body-guard
of thirty mighty men (2 Sam. 23:31); called also Abiel (1 Chr.
Water of separation
used along with the ashes of a red heifer for the ceremonial
cleansing of persons defiled by contact with a dead body (Num.
the centurion of the Augustan cohort, or the emperor's
body-guard, in whose charge Paul was sent prisoner to Rome (Acts
27:1, 3, 43). He entreated Paul "courteously," showing in many
ways a friendly regard for him.
the process of preserving a body by means of aromatics (Gen.
50:2, 3, 26). This art was practised by the Egyptians from the
earliest times, and there brought to great perfection. This
custom probably originated in the belief in the future reunion
of the soul with the body. The process became more and more
complicated, and to such perfection was it carried that bodies
embalmed thousands of years ago are preserved to the present day
in the numberless mummies that have been discovered in Egypt.
The embalming of Jacob and Joseph was according to the
Egyptian custom, which was partially followed by the Jews (2
Chr. 16:14), as in the case of king Asa, and of our Lord (John
19:39, 40; Luke 23:56; 24:1). (See PHARAOH T0002923.)
Burying was among the Jews the only mode of disposing of corpses
(Gen. 23:19; 25:9; 35:8, 9, etc.).
The first traces of burning the dead are found in 1 Sam.
31:12. The burning of the body was affixed by the law of Moses
as a penalty to certain crimes (Lev. 20:14; 21:9).
To leave the dead unburied was regarded with horror (1 Kings
13:22; 14:11; 16:4; 21:24, etc.).
In the earliest times of which we have record kinsmen carried
their dead to the grave (Gen. 25:9; 35:29; Judg. 16:31), but in
later times this was done by others (Amos 6:16).
Immediately after decease the body was washed, and then
wrapped in a large cloth (Acts 9:37; Matt. 27:59; Mark 15:46).
In the case of persons of distinction, aromatics were laid on
the folds of the cloth (John 19:39; compare John 12:7).
As a rule the burial (q.v.) took place on the very day of the
death (Acts 5:6, 10), and the body was removed to the grave in
an open coffin or on a bier (Luke 7:14). After the burial a
funeral meal was usually given (2 Sam. 3:35; Jer. 16:5, 7; Hos.
(Deut. 21:20), Heb. zolel, from a word meaning "to shake out,"
"to squander;" and hence one who is prodigal, who wastes his
means by indulgence. In Prov. 23:21, the word means debauchees
or wasters of their own body. In Prov. 28:7, the word (pl.) is
rendered Authorized Version "riotous men;" Revised Version,
"gluttonous." Matt. 11:19, Luke 7:34, Greek phagos, given to
(in Greek called Dorcas), gazelle, a disciple at Joppa. She was
distinguished for her alms-deeds and good works. Peter, who was
sent for from Lydda on the occasion of her death, prayed over
the dead body, and said, "Tabitha, arise." And she opened her
eyes and sat up; and Peter "gave her his hand, and raised her
up; and calling the saints and widows, he presented her alive"
in the Old Testament denotes (1) a particular part of the body
of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the
whole body (Ps. 16:9); (3) all living things having flesh, and
particularly humanity as a whole (Gen. 6:12, 13); (4) mutability
and weakness (2 Chr. 32:8; compare Isa. 31:3; Ps. 78:39). As
suggesting the idea of softness it is used in the expression
"heart of flesh" (Ezek. 11:19). The expression "my flesh and
bone" (Judg. 9:2; Isa. 58:7) denotes relationship.
In the New Testament, besides these it is also used to denote
the sinful element of human nature as opposed to the "Spirit"
(Rom. 6:19; Matt. 16:17). Being "in the flesh" means being
unrenewed (Rom. 7:5; 8:8, 9), and to live "according to the
flesh" is to live and act sinfully (Rom. 8:4, 5, 7, 12).
This word also denotes the human nature of Christ (John 1:14,
"The Word was made flesh." Compare also 1 Tim. 3:16; Rom. 1:3).
little fish; diminutive from dag = a fish, the fish-god; the
national god of the Philistines (Judg. 16:23). This idol had the
body of a fish with the head and hands of a man. It was an
Assyrio-Babylonian deity, the worship of which was introduced
among the Philistines through Chaldea. The most famous of the
temples of Dagon were at Gaza (Judg. 16:23-30) and Ashdod (1
Sam. 5:1-7). (See FISH T0001343.)
(1) of love (Hos. 11:4); (2) of Christ (Ps. 2:3); (3) uniting
together Christ's body the church (Col. 2:19; 3:14; Eph. 4:3);
(4) the emblem of the captivity of Israel (Ezek. 34:27; Isa.
28:22; 52:2); (5) of brotherhood (Ezek. 37:15-28); (6) no bands
to the wicked in their death (Ps. 73:4; Job 21:7; Ps. 10:6).
Also denotes chains (Luke 8:29); companies of soldiers (Acts
21:31); a shepherd's staff, indicating the union between Judah
and Israel (Zech. 11:7).
burdensome. (1.) A Levite, son of Elkanah, of the ancestry of
Samuel (1 Chr. 6:25, 35).
(2.) The leader of a body of men who joined David in the
"stronghold," probably of Adullam (1 Chr. 12:18).
(3.) One of the priests appointed to precede the ark with
blowing of trumpets on its removal from the house of Obed-edom
(1 Chr. 15:24).
(4.) The father of a Levite, one of the two Kohathites who
took a prominent part at the instance of Hezekiah in the
cleansing of the temple (2 Chr. 29:12).
(1.) Heb. sar (1 Sam. 22:2; 2 Sam. 23:19). Rendered "chief,"
Gen. 40:2; 41:9; rendered also "prince," Dan. 1:7; "ruler,"
Judg. 9:30; "governor,' 1 Kings 22:26. This same Hebrew word
denotes a military captain (Ex. 18:21; 2 Kings 1:9; Deut. 1:15;
1 Sam. 18:13, etc.), the "captain of the body-guard" (Gen.
37:36; 39:1; 41:10; Jer. 40:1), or, as the word may be rendered,
"chief of the executioners" (marg.). The officers of the king's
body-guard frequently acted as executioners. Nebuzar-adan (Jer.
39:13) and Arioch (Dan. 2:14) held this office in Babylon.
The "captain of the guard" mentioned in Acts 28:16 was the
Praetorian prefect, the commander of the Praetorian troops.
(2.) Another word (Heb. katsin) so translated denotes
sometimes a military (Josh. 10:24; Judg. 11:6, 11; Isa. 22:3
"rulers;" Dan. 11:18) and sometimes a civil command, a judge,
magistrate, Arab. "kady", (Isa. 1:10; 3:6; Micah 3:1, 9).
(3.) It is also the rendering of a Hebrew word (shalish)
meaning "a third man," or "one of three." The LXX. render in
plural by "tristatai"; i.e., "soldiers fighting from chariots,"
so called because each war-chariot contained three men, one of
whom acted as charioteer while the other two fought (Ex. 14:7;
15:4; 1 Kings 9:22; compare 2 Kings 9:25). This word is used also
to denote the king's body-guard (2 Kings 10:25; 1 Chr. 12:18; 2
Chr. 11:11) or aides-de-camp.
(4.) The "captain of the temple" mentioned in Acts 4:1 and
5:24 was not a military officer, but superintendent of the guard
of priests and Levites who kept watch in the temple by night.
(Compare "the ruler of the house of God," 1 Chr. 9:11; 2 Chr.
31:13; Neh. 11:11.)
(5.) The Captain of our salvation is a name given to our Lord
(Heb. 2:10), because he is the author and source of our
salvation, the head of his people, whom he is conducting to
glory. The "captain of the Lord's host" (Josh. 5:14, 15) is the
name given to that mysterious person who manifested himself to
Abraham (Gen. 12:7), and to Moses in the bush (Ex. 3:2, 6, etc.)
the Angel of the covenant. (See ANGEL T0000240.)
Law of Moses
is the whole body of the Mosaic legislation (1 Kings 2:3; 2
Kings 23:25; Ezra 3:2). It is called by way of eminence simply
"the Law" (Heb. Torah, Deut. 1:5; 4:8, 44; 17:18, 19; 27:3, 8).
As a written code it is called the "book of the law of Moses" (2
Kings 14:6; Isa. 8:20), the "book of the law of God" (Josh.
The great leading principle of the Mosaic law is that it is
essentially theocratic; i.e., it refers at once to the
commandment of God as the foundation of all human duty.
(Heb. tsara'ath, a "smiting," a "stroke," because the disease
was regarded as a direct providential infliction). This name is
from the Greek lepra, by which the Greek physicians designated
the disease from its scaliness. We have the description of the
disease, as well as the regulations connected with it, in Lev.
13; 14; Num. 12:10-15, etc. There were reckoned six different
circumstances under which it might develop itself, (1) without
any apparent cause (Lev. 13:2-8); (2) its reappearance (9-17);
(3) from an inflammation (18-28); (4) on the head or chin
(29-37); (5) in white polished spots (38, 39); (6) at the back
or in the front of the head (40-44).
Lepers were required to live outside the camp or city (Num.
5:1-4; 12:10-15, etc.). This disease was regarded as an awful
punishment from the Lord (2 Kings 5:7; 2 Chr. 26:20). (See
MIRIAM T0002562; GEHAZI T0001452; UZZIAH T0003760.)
This disease "begins with specks on the eyelids and on the
palms, gradually spreading over the body, bleaching the hair
white wherever they appear, crusting the affected parts with
white scales, and causing terrible sores and swellings. From the
skin the disease eats inward to the bones, rotting the whole
body piecemeal." "In Christ's day no leper could live in a
walled town, though he might in an open village. But wherever he
was he was required to have his outer garment rent as a sign of
deep grief, to go bareheaded, and to cover his beard with his
mantle, as if in lamentation at his own virtual death. He had
further to warn passers-by to keep away from him, by calling
out, 'Unclean! unclean!' nor could he speak to any one, or
receive or return a salutation, since in the East this involves
That the disease was not contagious is evident from the
regulations regarding it (Lev. 13:12, 13, 36; 2 Kings 5:1).
Leprosy was "the outward and visible sign of the innermost
spiritual corruption; a meet emblem in its small beginnings, its
gradual spread, its internal disfigurement, its dissolution
little by little of the whole body, of that which corrupts,
degrades, and defiles man's inner nature, and renders him unmeet
to enter the presence of a pure and holy God" (Maclear's
Handbook O.T). Our Lord cured lepers (Matt. 8:2, 3; Mark
1:40-42). This divine power so manifested illustrates his
gracious dealings with men in curing the leprosy of the soul,
the fatal taint of sin.
(Gr. charismata), gifts supernaturally bestowed on the early
Christians, each having his own proper gift or gifts for the
edification of the body of Christ. These were the result of the
extraordinary operation of the Spirit, as on the day of
Pentecost. They were the gifts of speaking with tongues, casting
out devils, healing, etc. (Mark 16:17, 18), usually communicated
by the medium of the laying on of the hands of the apostles
(Acts 8:17; 19:6; 1 Tim. 4:14). These charismata were enjoyed
only for a time. They could not continue always in the Church.
They were suited to its infancy and to the necessities of those
the people is victor, a Pharisee and a member of the Sanhedrin.
He is first noticed as visiting Jesus by night (John 3:1-21) for
the purpose of learning more of his doctrines, which our Lord
then unfolded to him, giving prominence to the necessity of
being "born again." He is next met with in the Sanhedrin
(7:50-52), where he protested against the course they were
taking in plotting against Christ. Once more he is mentioned as
taking part in the preparation for the anointing and burial of
the body of Christ (John 19:39). We hear nothing more of him.
There can be little doubt that he became a true disciple.
Son of man
(1.) Denotes mankind generally, with special reference to their
weakness and frailty (Job 25:6; Ps. 8:4; 144:3; 146:3; Isa.
(2.) It is a title frequently given to the prophet Ezekiel,
probably to remind him of his human weakness.
(3.) In the New Testament it is used forty-three times as a
distinctive title of the Saviour. In the Old Testament it is
used only in Ps. 80:17 and Dan. 7:13 with this application. It
denotes the true humanity of our Lord. He had a true body (Heb.
2:14; Luke 24:39) and a rational soul. He was perfect man.
the lord is my light. (1.) A high priest in the time of Ahaz (2
Kings 16:10-16), at whose bidding he constructed an idolatrous
altar like one the king had seen at Damascus, to be set up
instead of the brazen altar.
(2.) One of the priests who stood at the right hand of Ezra's
pulpit when he read and expounded the law (Neh. 8:4).
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim,
king of Judah (Jer. 26:20-23). He fled into Egypt from the
cruelty of the king, but having been brought back he was
beheaded and his body "cast into the graves of the common
built up by Jehovah. (1.) The son of Jehoiada, chief priest (1
Chr. 27:5). He was set by David over his body-guard of
Cherethites and Pelethites (2 Sam. 8:18; 1 Kings 1:32; 1 Chr.
18:17). His exploits are enumerated in 2 Sam. 23:20, 21, 22; 1
Chr. 11:22. He remained faithful to Solomon (1 Kings 1:8, 10,
26), by whom he was raised to the rank of commander-in-chief (1
Kings 2:25, 29, 30, 34, 35; 4:4).
(2.) 2 Sam. 23:30; 1 Chr. 11:31.
(3.) A musical Levite (1 Chr. 15:18, 20).
(4.) A priest (1 Chr. 15:24; 16:6).
(5.) The son of Jeiel (2 Chr. 20:14).
the flesh in various ways was an idolatrous practice, a part of
idol-worship (Deut. 14:1; 1 Kings 18:28). The Israelites were
commanded not to imitate this practice (Lev. 19:28; 21:5; Deut.
14:1). The tearing of the flesh from grief and anguish of spirit
in mourning for the dead was regarded as a mark of affection
(Jer. 16:6; 41:5; 48:37).
Allusions are made in Revelation (13:16; 17:5; 19:20) to the
practice of printing marks on the body, to indicate allegiance
to a deity. We find also references to it, through in a
different direction, by Paul (Gal. 6; 7) and by Ezekiel (9:4).
(See HAIR T0001591.)
a mountain of Samaria, about 3,000 feet above the Mediterranean.
It was on the left of the valley containing the ancient town of
Shechem (q.v.), on the way to Jerusalem. It stood over against
Mount Ebal, the summits of these mountains being distant from
each other about 2 miles (Deut. 27; Josh. 8:30-35). On the
slopes of this mountain the tribes descended from the handmaids
of Leah and Rachel, together with the tribe of Reuben, were
gathered together, and gave the responses to the blessing
pronounced as the reward of obedience, when Joshua in the valley
below read the whole law in the hearing of all the people; as
those gathered on Ebal responded with a loud Amen to the
rehearsal of the curses pronounced on the disobedient. It was
probably at this time that the coffin containing the embalmed
body of Joseph was laid in the "parcel of ground which Jacob
bought of the sons of Hamor" (Gen. 33:19; 50:25).
Josephus relates (Ant. 11:8, 2-4) that Sanballat built a
temple for the Samaritans on this mountain, and instituted a
priesthood, as rivals to those of the Jews at Jerusalem. This
temple was destroyed after it had stood two hundred years. It
was afterwards rebuilt by Herod the Great. There is a Samaritan
tradition that it was the scene of the incident recorded in Gen.
22. There are many ruins on this mountain, some of which are
evidently of Christian buildings. To this mountain the woman of
Sychar referred in John 4:20. For centuries Gerizim was the
centre of political outbreaks. The Samaritans (q.v.), a small
but united body, still linger here, and keep up their ancient
a transliterated Hebrew word (livyathan), meaning "twisted,"
"coiled." In Job 3:8, Revised Version, and marg. of Authorized
Version, it denotes the dragon which, according to Eastern
tradition, is an enemy of light; in 41:1 the crocodile is meant;
in Ps. 104:26 it "denotes any large animal that moves by
writhing or wriggling the body, the whale, the monsters of the
deep." This word is also used figuratively for a cruel enemy, as
some think "the Egyptian host, crushed by the divine power, and
cast on the shores of the Red Sea" (Ps. 74:14). As used in Isa.
27:1, "leviathan the piercing [R.V. 'swift'] serpent, even
leviathan that crooked [R.V. marg. 'winding'] serpent," the word
may probably denote the two empires, the Assyrian and the
(Heb. 'ahalim), a fragrant wood (Num. 24:6; Ps. 45:8; Prov.
7:17; Cant. 4:14), the Aquilaria agallochum of botanists, or, as
some suppose, the costly gum or perfume extracted from the wood.
It is found in China, Siam, and Northern India, and grows to the
height sometimes of 120 feet. This species is of great rarity
even in India. There is another and more common species, called
by Indians aghil, whence Europeans have given it the name of
Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians
for embalming dead bodies. Nicodemus brought it (pounded
aloe-wood) to embalm the body of Christ (John 19:39); but
whether this was the same as that mentioned elsewhere is
The bitter aloes of the apothecary is the dried juice of the
leaves Aloe vulgaris.
(1 Cor. 11:20), called also "the Lord's table" (10:21),
"communion," "cup of blessing" (10:16), and "breaking of bread"
In the early Church it was called also "eucharist," or giving
of thanks (compare Matt. 26:27), and generally by the Latin Church
"mass," a name derived from the formula of dismission, Ite,
missa est, i.e., "Go, it is discharged."
The account of the institution of this ordinance is given in
Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor.
11:24-26. It is not mentioned by John.
It was designed, (1.) To commemorate the death of Christ:
"This do in remembrance of me." (2.) To signify, seal, and apply
to believers all the benefits of the new covenant. In this
ordinance Christ ratifies his promises to his people, and they
on their part solemnly consecrate themselves to him and to his
entire service. (3.) To be a badge of the Christian profession.
(4.) To indicate and to promote the communion of believers with
Christ. (5.) To represent the mutual communion of believers with
The elements used to represent Christ's body and blood are
bread and wine. The kind of bread, whether leavened or
unleavened, is not specified. Christ used unleavened bread
simply because it was at that moment on the paschal table. Wine,
and no other liquid, is to be used (Matt. 26:26-29). Believers
"feed" on Christ's body and blood, (1) not with the mouth in any
manner, but (2) by the soul alone, and (3) by faith, which is
the mouth or hand of the soul. This they do (4) by the power of
the Holy Ghost. This "feeding" on Christ, however, takes place
not in the Lord's Supper alone, but whenever faith in him is
This is a permanent ordinance in the Church of Christ, and is
to be observed "till he come" again.
(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).
(2.) A shield surrounding the person; the targe or round form;
used once figuratively (Ps. 91:4).
(3.) A large shield protecting the whole body (Ps. 35:2; Ezek.
(4.) A lance or spear; improperly rendered "buckler" in the
Authorized Version (1 Chr. 12:8), but correctly in the Revised
The leather of shields required oiling (2 Sam. 1:21; Isa.
21:5), so as to prevent its being injured by moisture. Copper (=
"brass") shields were also in use (1 Sam. 17:6; 1 Kings 14:27).
Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of
The shields David had taken from his enemies were suspended in
the temple as mementoes (2 Kings 11:10). (See ARMOUR T0000315,
from the Vulgate firmamentum, which is used as the translation
of the Hebrew "raki'a". This word means simply "expansion." It
denotes the space or expanse like an arch appearing immediately
above us. They who rendered "raki'a" by firmamentum regarded it
as a solid body. The language of Scripture is not scientific but
popular, and hence we read of the sun rising and setting, and
also here the use of this particular word. It is plain that it
was used to denote solidity as well as expansion. It formed a
division between the waters above and the waters below (Gen.
1:7). The "raki'a" supported the upper reservoir (Ps. 148:4). It
was the support also of the heavenly bodies (Gen. 1:14), and is
spoken of as having "windows" and "doors" (Gen. 7:11; Isa.
24:18; Mal. 3:10) through which the rain and snow might descend.
oppression, a small Syrian kingdom near Geshur, east of the
Hauran, the district of Batanea (Josh. 13:13; 2 Sam. 10:6,8; 1
(2.) A daughter of Talmai, king of the old native population
of Geshur. She became one of David's wives, and was the mother
of Absalom (2 Sam. 3:3).
(3.) The father of Hanan, who was one of David's body-guard (1
(4.) The daughter of Abishalom (called Absalom, 2 Chr.
11:20-22), the third wife of Rehoboam, and mother of Abijam (1
Kings 15:2). She is called "Michaiah the daughter of Uriel," who
was the husband of Absalom's daughter Tamar (2 Chr. 13:2). Her
son Abijah or Abijam was heir to the throne.
(5.) The father of Achish, the king of Gath (1 Kings 2:39),
called also Maoch (1 Sam. 27:2).
builder. (1.) The governor of Samaria in the time of Ahab. The
prophet Micaiah was committed to his custody (1 Kings 22:26; 2
(2.) The son of Manasseh, and fourteenth king of Judah. He
restored idolatry, and set up the images which his father had
cast down. Zephaniah (1:4; 3:4, 11) refers to the moral
depravity prevailing in this king's reign.
He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his
own servants, who conspired against him.
(3.) An Egyptian god, usually depicted with a human body and
the head of a ram, referred to in Jer. 46:25, where the word
"multitudes" in the Authorized Version is more appropriately
rendered "Amon" in the Revised Version. In Nah. 3:8 the
expression "populous No" of the Authorized version is rendered
in the Revised Version "No-amon." Amon is identified with Ra,
the sun-god of Heliopolis.
(4.) Neh. 7:59.
succeeded his father Jehoiakin (B.C. 599) when only eight years
of age, and reigned for one hundred days (2 Chr. 36:9). He is
also called Jeconiah (Jer. 24:1; 27:20, etc.), and Coniah
(22:24; 37:1). He was succeeded by his uncle, Mattaniah =
Zedekiah (q.v.). He was the last direct heir to the Jewish
crown. He was carried captive to Babylon by Nebuchadnezzar,
along with the flower of the nobility, all the leading men in
Jerusalem, and a great body of the general population, some
thirteen thousand in all (2 Kings 24:12-16; Jer. 52:28). After
an imprisonment of thirty-seven years (Jer. 52:31, 33), he was
liberated by Evil-merodach, and permitted to occupy a place in
the king's household and sit at his table, receiving "every day
a portion until the day of his death, all the days of his life"
who is like God? (1.) The title given to one of the chief angels
(Dan. 10:13, 21; 12:1). He had special charge of Israel as a
nation. He disputed with Satan (Jude 1:9) about the body of
Moses. He is also represented as warning against "that old
serpent, called the Devil, and Satan, which deceiveth the whole
world" (Rev. 12:7-9).
(2.) The father of Sethur, the spy selected to represent Asher
(3.) 1 Chr. 7:3, a chief of the tribe of Issachar.
(4.) 1 Chr. 8:16, a Benjamite.
(5.) A chief Gadite in Bashan (1 Chr. 5:13).
(6.) A Manassite, "a captain of thousands" who joined David at
Ziklag (1 Chr. 12:20).
(7.) A Gershonite Levite (1 Chr. 6:40).
(8.) The father of Omri (1 Chr. 27:18).
(9.) One of the sons of king Jehoshaphat (2 Chr. 21:2, 4). He
was murdered by his brother Jehoram.
of the Hebrews were generally excavated in the solid rock, or
were natural caves. Mention is made of such tombs in Judg. 8:32;
2 Sam. 2:32; 2 Kings 9:28; 23:30. They were sometimes made in
gardens (2 Kings 21:26; 23:16; Matt. 27:60). They are found in
great numbers in and around Jerusalem and all over the land.
They were sometimes whitewashed (Matt. 23:27, 29). The body of
Jesus was laid in Joseph's new rock-hewn tomb, in a garden near
to Calvary. All evidence is in favour of the opinion that this
tomb was somewhere near the Damascus gate, and outside the city,
and cannot be identified with the so-called "holy sepulchre."
The mouth of such rocky tombs was usually closed by a large
stone (Heb. golal), which could only be removed by the united
efforts of several men (Matt. 28:2; compare John 11:39). (See
(Mark 7:1-9). The Jews, like other Orientals, used their fingers
when taking food, and therefore washed their hands before doing
so, for the sake of cleanliness. Here the reference is to the
ablutions prescribed by tradition, according to which "the
disciples ought to have gone down to the side of the lake,
washed their hands thoroughly, 'rubbing the fist of one hand in
the hollow of the other, then placed the ten finger-tips
together, holding the hands up, so that any surplus water might
flow down to the elbow, and thence to the ground.'" To neglect
to do this had come to be regarded as a great sin, a sin equal
to the breach of any of the ten commandments. Moses had
commanded washings oft, but always for some definite cause; but
the Jews multiplied the legal observance till they formed a
large body of precepts. To such precepts about ceremonial
washing Mark here refers. (See ABLUTION T0000051.)
the name given to the hereditary temple servants in all the
post-Exilian books of Scripture. The word means given, i.e.,
"those set apart", viz., to the menial work of the sanctuary for
the Levites. The name occurs seventeen times, and in each case
in the Authorized Version incorrectly terminates in "s",
"Nethinims;" in the Revised Version, correctly without the "s"
(Ezra 2:70; 7:7, 24; 8:20, etc.). The tradition is that the
Gibeonites (Josh. 9:27) were the original caste, afterwards
called Nethinim. Their numbers were added to afterwards from
captives taken in battle; and they were formally given by David
to the Levites (Ezra 8:20), and so were called Nethinim, i.e.,
the given ones, given to the Levites to be their servants. Only
612 Nethinim returned from Babylon (Ezra 2:58; 8:20). They were
under the control of a chief from among themselves (2:43; Neh.
7:46). No reference to them appears in the New Testament,
because it is probable that they became merged in the general
body of the Jewish people.
Only olive oil seems to have been used among the Hebrews. It was
used for many purposes: for anointing the body or the hair (Ex.
29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some
of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but
was excluded from the sin-offering (Lev. 5:11) and the
jealousy-offering (Num. 5:15); for burning in lamps (Ex. 25:6;
27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke
10:34; James 5:14); and for anointing the dead (Matt. 26:12;
It was one of the most valuable products of the country (Deut.
32:13; Ezek. 16:13), and formed an article of extensive commerce
with Tyre (27:17).
The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3),
and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It
was very abundant in Galilee. (See OLIVE T0002778.)
(from the Fr. parler, "to speak") denotes an "audience chamber,"
but that is not the import of the Hebrew word so rendered. It
corresponds to what the Turks call a kiosk, as in Judg. 3:20
(the "summer parlour"), or as in the margin of the Revised
Version ("the upper chamber of cooling"), a small room built on
the roof of the house, with open windows to catch the breeze,
and having a door communicating with the outside by which
persons seeking an audience may be admitted. While Eglon was
resting in such a parlour, Ehud, under pretence of having a
message from God to him, was admitted into his presence, and
murderously plunged his dagger into his body (21, 22).
The "inner parlours" in 1 Chr. 28:11 were the small rooms or
chambers which Solomon built all round two sides and one end of
the temple (1 Kings 6:5), "side chambers;" or they may have
been, as some think, the porch and the holy place.
In 1 Sam. 9:22 the Revised Version reads "guest chamber," a
chamber at the high place specially used for sacrificial feasts.
the descendants of Rechab through Jonadab or Jehonadab. They
belonged to the Kenites, who accompanied the children of Israel
into Israel, and dwelt among them. Moses married a Kenite
wife (Judg. 1:16), and Jael was the wife of "Heber the Kenite"
(4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6).
The main body of the Kenites dwelt in cities, and adopted
settled habits of life (30:29); but Jehonadab forbade his
descendants to drink wine or to live in cities. They were
commanded to lead always a nomad life. They adhered to the law
laid down by Jonadab, and were noted for their fidelity to the
old-established custom of their family in the days of Jeremiah
(35); and this feature of their character is referred to by the
prophet for the purpose of giving point to his own exhortation.
They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff
(1839) found in Arabia, near Mecca, a tribe claiming to be
descendants of Jehonadab; and recently a Bedouin tribe has been
found near the Dead Sea who also profess to be descendants of
the same Kenite chief.
(1.) Heb. 'Adam, used as the proper name of the first man. The
name is derived from a word meaning "to be red," and thus the
first man was called Adam because he was formed from the red
earth. It is also the generic name of the human race (Gen. 1:26,
27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo
and the Greek anthropos (Matt. 5:13, 16). It denotes also man in
opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. 'ish, like the Latin vir and Greek aner, denotes
properly a man in opposition to a woman (1 Sam. 17:33; Matt.
14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to
excellent mental qualities.
(3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr.
14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is
applied to women (Josh. 8:25).
(4.) Heb. geber, man with reference to his strength, as
distinguished from women (Deut. 22:5) and from children (Ex.
12:37); a husband (Prov. 6:34).
(5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed
to women and children (Deut. 3:6; Job 11:3; Isa. 3:25).
Man was created by the immediate hand of God, and is
generically different from all other creatures (Gen. 1:26, 27;
2:7). His complex nature is composed of two elements, two
distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7;
2 Cor. 5:1-8).
The words translated "spirit" and "soul," in 1 Thess. 5:23,
Heb. 4:12, are habitually used interchangeably (Matt. 10:28;
16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as
rational; the "soul" (Gr. psuche) is the same, considered as the
animating and vital principle of the body.
Man was created in the likeness of God as to the perfection of
his nature, in knowledge (Col. 3:10), righteousness, and
holiness (Eph. 4:24), and as having dominion over all the
inferior creatures (Gen. 1:28). He had in his original state
God's law written on his heart, and had power to obey it, and
yet was capable of disobeying, being left to the freedom of his
own will. He was created with holy dispositions, prompting him
to holy actions; but he was fallible, and did fall from his
integrity (3:1-6). (See FALL T0001304.)
Derived probably from the Greek kuriakon (i.e., "the Lord's
house"), which was used by ancient authors for the place of
In the New Testament it is the translation of the Greek word
ecclesia, which is synonymous with the Hebrew "kahal" of the Old
Testament, both words meaning simply an assembly, the character
of which can only be known from the connection in which the word
is found. There is no clear instance of its being used for a
place of meeting or of worship, although in post-apostolic times
it early received this meaning. Nor is this word ever used to
denote the inhabitants of a country united in the same
profession, as when we say the "Church of England," the "Church
of Scotland," etc.
We find the word ecclesia used in the following senses in the
New Testament: (1.) It is translated "assembly" in the ordinary
classical sense (Acts 19:32, 39, 41).
(2.) It denotes the whole body of the redeemed, all those whom
the Father has given to Christ, the invisible catholic church
(Eph. 5:23, 25, 27, 29; Heb. 12:23).
(3.) A few Christians associated together in observing the
ordinances of the gospel are an ecclesia (Rom. 16:5; Col. 4:15).
(4.) All the Christians in a particular city, whether they
assembled together in one place or in several places for
religious worship, were an ecclesia. Thus all the disciples in
Antioch, forming several congregations, were one church (Acts
13:1); so also we read of the "church of God at Corinth" (1 Cor.
1:2), "the church at Jerusalem" (Acts 8:1), "the church of
Ephesus" (Rev. 2:1), etc.
(5.) The whole body of professing Christians throughout the
world (1 Cor. 15:9; Gal. 1:13; Matt. 16:18) are the church of
The church visible "consists of all those throughout the world
that profess the true religion, together with their children."
It is called "visible" because its members are known and its
assemblies are public. Here there is a mixture of "wheat and
chaff," of saints and sinners. "God has commanded his people to
organize themselves into distinct visible ecclesiastical
communities, with constitutions, laws, and officers, badges,
ordinances, and discipline, for the great purpose of giving
visibility to his kingdom, of making known the gospel of that
kingdom, and of gathering in all its elect subjects. Each one of
these distinct organized communities which is faithful to the
great King is an integral part of the visible church, and all
together constitute the catholic or universal visible church." A
credible profession of the true religion constitutes a person a
member of this church. This is "the kingdom of heaven," whose
character and progress are set forth in the parables recorded in
The children of all who thus profess the true religion are
members of the visible church along with their parents. Children
are included in every covenant God ever made with man. They go
along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5;
Deut. 29:10-13). Peter, on the day of Pentecost, at the
beginning of the New Testament dispensation, announces the same
great principle. "The promise [just as to Abraham and his seed
the promises were made] is unto you, and to your children" (Acts
2:38, 39). The children of believing parents are "holy", i.e.,
are "saints", a title which designates the members of the
Christian church (1 Cor. 7:14). (See BAPTISM T0000435.)
The church invisible "consists of the whole number of the
elect that have been, are, or shall be gathered into one under
Christ, the head thereof." This is a pure society, the church in
which Christ dwells. It is the body of Christ. it is called
"invisible" because the greater part of those who constitute it
are already in heaven or are yet unborn, and also because its
members still on earth cannot certainly be distinguished. The
qualifications of membership in it are internal and are hidden.
It is unseen except by Him who "searches the heart." "The Lord
knoweth them that are his" (2 Tim. 2:19).
The church to which the attributes, prerogatives, and promises
appertaining to Christ's kingdom belong, is a spiritual body
consisting of all true believers, i.e., the church invisible.
(1.) Its unity. God has ever had only one church on earth. We
sometimes speak of the Old Testament Church and of the New
Testament church, but they are one and the same. The Old
Testament church was not to be changed but enlarged (Isa.
49:13-23; 60:1-14). When the Jews are at length restored, they
will not enter a new church, but will be grafted again into
"their own olive tree" (Rom. 11:18-24; compare Eph. 2:11-22). The
apostles did not set up a new organization. Under their ministry
disciples were "added" to the "church" already existing (Acts
(2.) Its universality. It is the "catholic" church; not
confined to any particular country or outward organization, but
comprehending all believers throughout the whole world.
(3.) Its perpetuity. It will continue through all ages to the
end of the world. It can never be destroyed. It is an
that which is out of sight, a Greek word used to denote the
state or place of the dead. All the dead alike go into this
place. To be buried, to go down to the grave, to descend into
hades, are equivalent expressions. In the LXX. this word is the
usual rendering of the Hebrew sheol, the common receptacle of
the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9).
This term is of comparatively rare occurrence in the Greek New
Testament. Our Lord speaks of Capernaum as being "brought down
to hell" (hades), i.e., simply to the lowest debasement, (Matt.
11:23). It is contemplated as a kind of kingdom which could
never overturn the foundation of Christ's kingdom (16:18), i.e.,
Christ's church can never die.
In Luke 16:23 it is most distinctly associated with the doom
and misery of the lost.
In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11,
plainly for the purpose of proving our Lord's resurrection from
the dead. David was left in the place of the dead, and his body
saw corruption. Not so with Christ. According to ancient
prophecy (Ps. 30:3) he was recalled to life.
Judah, Kingdom of
When the disruption took place at Shechem, at first only the
tribe of Judah followed the house of David. But very soon after
the tribe of Benjamin joined the tribe of Judah, and Jerusalem
became the capital of the new kingdom (Josh. 18:28), which was
called the kingdom of Judah. It was very small in extent, being
only about the size of the Scottish county of Perth.
For the first sixty years the kings of Judah aimed at
re-establishing their authority over the kingdom of the other
ten tribes, so that there was a state of perpetual war between
them. For the next eighty years there was no open war between
them. For the most part they were in friendly alliance,
co-operating against their common enemies, especially against
Damascus. For about another century and a half Judah had a
somewhat checkered existence after the termination of the
kingdom of Israel till its final overthrow in the destruction of
the temple (B.C. 588) by Nebuzar-adan, who was captain of
Nebuchadnezzar's body-guard (2 Kings 25:8-21).
The kingdom maintained a separate existence for three hundred
and eighty-nine years. It occupied an area of 3,435 square
miles. (See ISRAEL, KINGDOM OF T0001909.)
(1.) The flag or banner of the larger kind, serving for three
tribes marching together. These standards, of which there were
four, were worked with embroidery and beautifully ornamented
(Num. 1:52; 2:2, 3, 10, 18, 25; Cant. 2:4; 6:4, 10).
(2.) The flag borne by each separate tribe, of a smaller form.
Probably it bore on it the name of the tribe to which it
belonged, or some distinguishing device (Num. 2:2,34).
(3.) A lofty signal-flag, not carried about, but stationary.
It was usually erected on a mountain or other lofty place. As
soon as it was seen the war-trumpets were blown (Ps. 60:4; Isa.
5:26; 11:12; 13:2; 18:3; 30:17; Jer. 4:6 21; Ezek. 27:7).
(4.) A "sign of fire" (Jer. 6:1) was sometimes used as a
The banners and ensigns of the Roman army had idolatrous
images upon them, and hence they are called the "abomination of
desolation" (q.v.). The principal Roman standard, however, was
an eagle. (See Matt. 24:28; Luke 17:37, where the Jewish nation
is compared to a dead body, which the eagles gather together to
God's setting up or giving a banner (Ps. 20:5; 60:4; Cant.
2:4) imports his presence and protection and aid extended to his
the process by which a person unclean, according to the
Levitical law, and thereby cut off from the sanctuary and the
festivals, was restored to the enjoyment of all these
The great annual purification of the people was on the Day of
But in the details of daily life there were special causes of
cermonial uncleanness which were severally provided for by
ceremonial laws enacted for each separate case. For example, the
case of the leper (Lev. 13, 14), and of the house defiled by
leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from
touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt.
23:27; Luke 11:44). The case of the high priest and of the
Nazarite (Lev. 21:1-4, 10, 11; Num. 6:6, 7; Ezek. 44:25).
Purification was effected by bathing and washing the clothes
(Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24);
washing the hands and feet (Ex. 30:18-21; Heb. 6:2, "baptisms",
R.V. marg., "washings;" 9:10); sprinkling with blood and water
(Ex. 24:5-8; Heb. 9:19), etc. Allusions to this rite are found
in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.
Resurrection of Christ
one of the cardinal facts and doctrines of the gospel. If Christ
be not risen, our faith is vain (1 Cor. 15:14). The whole of the
New Testament revelation rests on this as an historical fact. On
the day of Pentecost Peter argued the necessity of Christ's
resurrection from the prediction in Ps. 16 (Acts 2:24-28). In
his own discourses, also, our Lord clearly intimates his
resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John
The evangelists give circumstantial accounts of the facts
connected with that event, and the apostles, also, in their
public teaching largely insist upon it. Ten different
appearances of our risen Lord are recorded in the New Testament.
They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is
recorded at length only by John (20:11-18), and alluded to by
(2.) To certain women, "the other Mary," Salome, Joanna, and
others, as they returned from the sepulchre. Matthew (28:1-10)
alone gives an account of this. (Compare Mark 16:1-8, and Luke
(3.) To Simon Peter alone on the day of the resurrection. (See
Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of
the resurrection, recorded fully only by Luke (24:13-35. Compare
Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others
"with them," at Jerusalem on the evening of the resurrection
day. One of the evangelists gives an account of this appearance,
(6.) To the disciples again (Thomas being present) at
Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also
1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of
this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an
appointed place in Galilee (1 Cor. 15:6; compare Matt. 28:16-20).
(9.) To James, but under what circumstances we are not
informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They
accompanied him from Jerusalem to Mount Olivet, and there they
saw him ascend "till a cloud received him out of their sight"
(Mark 16:19; Luke 24:50-52; Acts 1:4-10).
It is worthy of note that it is distinctly related that on
most of these occasions our Lord afforded his disciples the
amplest opportunity of testing the fact of his resurrection. He
conversed with them face to face. They touched him (Matt. 28:9;
Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42,
43; John 21:12, 13).
(11.) In addition to the above, mention might be made of
Christ's manifestation of himself to Paul at Damascus, who
speaks of it as an appearance of the risen Saviour (Acts 9:3-9,
17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may
have been other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father
(Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12;
Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3)
of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ's release
from his undertaking as surety, and an evidence of the Father's
acceptance of his work of redemption. It is a victory over death
and the grave for all his followers.
The importance of Christ's resurrection will be seen when we
consider that if he rose the gospel is true, and if he rose not
it is false. His resurrection from the dead makes it manifest
that his sacrifice was accepted. Our justification was secured
by his obedience to the death, and therefore he was raised from
the dead (Rom. 4:25). His resurrection is a proof that he made a
full atonement for our sins, that his sacrifice was accepted as
a satisfaction to divine justice, and his blood a ransom for
sinners. It is also a pledge and an earnest of the resurrection
of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21;
1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it
authenticated all his claims (John 2:19; 10:17). "If Christ did
not rise, the whole scheme of redemption is a failure, and all
the predictions and anticipations of its glorious results for
time and for eternity, for men and for angels of every rank and
order, are proved to be chimeras. 'But now is Christ risen from
the dead, and become the first-fruits of them that slept.'
Therefore the Bible is true from Genesis to Revelation. The
kingdom of darkness has been overthrown, Satan has fallen as
lightning from heaven, and the triumph of truth over error, of
good over evil, of happiness over misery is for ever secured."
With reference to the report which the Roman soldiers were
bribed (Matt. 28:12-14) to circulate concerning Christ's
resurrection, "his disciples came by night and stole him away
while we slept," Matthew Henry in his "Commentary," under John
20:1-10, fittingly remarks, "The grave-clothes in which Christ
had been buried were found in very good order, which serves for
an evidence that his body was not 'stolen away while men slept.'
Robbers of tombs have been known to take away 'the clothes' and
leave the body; but none ever took away 'the body' and left the
clothes, especially when they were 'fine linen' and new (Mark
15:46). Any one would rather choose to carry a dead body in its
clothes than naked. Or if they that were supposed to have stolen
it would have left the grave-clothes behind, yet it cannot be
supposed they would find leisure to 'fold up the linen.'"
first used of the tabernacle, which is called "the temple of the
Lord" (1 Sam. 1:9). In the New Testament the word is used
figuratively of Christ's human body (John 2:19, 21). Believers
are called "the temple of God" (1 Cor. 3:16, 17). The Church is
designated "an holy temple in the Lord" (Eph. 2:21). Heaven is
also called a temple (Rev. 7:5). We read also of the heathen
"temple of the great goddess Diana" (Acts 19:27).
This word is generally used in Scripture of the sacred house
erected on the summit of Mount Moriah for the worship of God. It
is called "the temple" (1 Kings 6:17); "the temple [R.V.,
'house'] of the Lord" (2 Kings 11:10); "thy holy temple" (Ps.
79:1); "the house of the Lord" (2 Chr. 23:5, 12); "the house of
the God of Jacob" (Isa. 2:3); "the house of my glory" (60:7); an
"house of prayer" (56:7; Matt. 21:13); "an house of sacrifice"
(2 Chr. 7:12); "the house of their sanctuary" (2 Chr. 36:17);
"the mountain of the Lord's house" (Isa. 2:2); "our holy and our
beautiful house" (64:11); "the holy mount" (27:13); "the palace
for the Lord God" (1 Chr. 29:1); "the tabernacle of witness" (2
Chr. 24:6); "Zion" (Ps. 74:2; 84:7). Christ calls it "my
Father's house" (John 2:16).
as a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23);
on occasions of domestic joy (Luke 15:23; Gen. 21:8); on
birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion
of a marriage (Judg. 14:10; Gen. 29:22).
Feasting was a part of the observances connected with the
offering up of sacrifices (Deut. 12:6, 7; 1 Sam. 9:19; 16:3, 5),
and with the annual festivals (Deut. 16:11). "It was one of the
designs of the greater solemnities, which required the
attendance of the people at the sacred tent, that the oneness of
the nation might be maintained and cemented together, by
statedly congregating in one place, and with one soul taking
part in the same religious services. But that oneness was
primarily and chiefly a religious and not merely a political
one; the people were not merely to meet as among themselves, but
with Jehovah, and to present themselves before him as one body;
the meeting was in its own nature a binding of themselves in
fellowship with Jehovah; so that it was not politics and
commerce that had here to do, but the soul of the Mosaic
dispensation, the foundation of the religious and political
existence of Israel, the covenant with Jehovah. To keep the
people's consciousness alive to this, to revive, strengthen, and
perpetuate it, nothing could be so well adapated as these annual
feasts." (See FESTIVALS T0001325.)
father of peace; i.e., "peaceful" David's son by Maacah (2 Sam.
3:3; compare 1 Kings 1:6). He was noted for his personal beauty
and for the extra-ordinary profusion of the hair of his head (2
Sam. 14:25,26). The first public act of his life was the
blood-revenge he executed against Amnon, David's eldest son, who
had basely wronged Absalom's sister Tamar. This revenge was
executed at the time of the festivities connected with a great
sheep-shearing at Baal-hazor. David's other sons fled from the
place in horror, and brought the tidings of the death of Amnon
to Jerusalem. Alarmed for the consequences of the act, Absalom
fled to his grandfather at Geshur, and there abode for three
years (2 Sam. 3:3; 13:23-38).
David mourned his absent son, now branded with the guilt of
fratricide. As the result of a stratagem carried out by a woman
of Tekoah, Joab received David's sanction to invite Absalom back
to Jerusalem. He returned accordingly, but two years elapsed
before his father admitted him into his presence (2 Sam. 14:28).
Absalom was now probably the oldest surviving son of David, and
as he was of royal descent by his mother as well as by his
father, he began to aspire to the throne. His pretensions were
favoured by the people. By many arts he gained their affection;
and after his return from Geshur (2 Sam. 15:7; marg., R.V.) he
went up to Hebron, the old capital of Judah, along with a great
body of the people, and there proclaimed himself king. The
revolt was so successful that David found it necessary to quit
Jerusalem and flee to Mahanaim, beyond Jordan; where upon
Absalom returned to Jerusalem and took possession of the throne
without opposition. Ahithophel, who had been David's chief
counsellor, deserted him and joined Absalom, whose chief
counsellor he now became. Hushai also joined Absalom, but only
for the purpose of trying to counteract the counsels of
Ahithophel, and so to advantage David's cause. He was so far
successful that by his advice, which was preferred to that of
Ahithophel, Absalom delayed to march an army against his father,
who thus gained time to prepare for the defence.
Absalom at length marched out against his father, whose army,
under the command of Joab, he encountered on the borders of the
forest of Ephraim. Twenty thousand of Absalom's army were slain
in that fatal battle, and the rest fled. Absalom fled on a swift
mule; but his long flowing hair, or more probably his head, was
caught in the bough of an oak, and there he was left suspended
till Joab came up and pierced him through with three darts. His
body was then taken down and cast into a pit dug in the forest,
and a heap of stones was raised over his grave. When the tidings
of the result of that battle were brought to David, as he sat
impatiently at the gate of Mahanaim, and he was told that
Absalom had been slain, he gave way to the bitter lamentation:
"O my son Absalom, my son, my son Absalom! would God I had died
for thee, O Absalom, my son, my son!" (2 Sam. 18:33. Compare Ex.
32:32; Rom. 9:3).
Absalom's three sons (2 Sam. 14:27; compare 18:18) had all died
before him, so that he left only a daughter, Tamar, who became
the grandmother of Abijah.
strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the
descendants of Ethan the Merarite (1 Chr. 6:45).
(2.) The son and successor of Joash, and eighth king of the
separate kingdom of Judah (2 Kings 14:1-4). He began his reign
by punishing the murderers of his father (5-7; 2 Chr. 25:3-5).
He was the first to employ a mercenary army of 100,000 Israelite
soldiers, which he did in his attempt to bring the Edomites
again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded
by a prophet of the Lord to send back the mercenaries, which he
did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience
to this command was followed by a decisive victory over the
Edomites (2 Chr. 25:14-16). Amaziah began to worship some of the
idols he took from the Edomites, and this was his ruin, for he
was vanquished by Joash, king of Israel, whom he challenged to
battle. The disaster he thus brought upon Judah by his
infatuation in proclaiming war against Israel probably
occasioned the conspiracy by which he lost his life (2 Kings
14:8-14, 19). He was slain at Lachish, whither he had fled, and
his body was brought upon horses to Jerusalem, where it was
buried in the royal sepulchre (2 Kings 14:19, 20; 2 Chr. 25:27,
(3.) A priest of the golden calves at Bethel (Amos 7:10-17).
(4.) The father of Joshah, one of the Simeonite chiefs in the
time of Hezekiah (1 Chr. 4:34).
delight. (1.) The garden in which our first parents dewlt (Gen.
2:8-17). No geographical question has been so much discussed as
that bearing on its site. It has been placed in Armenia, in the
region west of the Caspian Sea, in Media, near Damascus, in
Israel, in Southern Arabia, and in Babylonia. The site must
undoubtedly be sought for somewhere along the course of the
great streams the Tigris and the Euphrates of Western Asia, in
"the land of Shinar" or Babylonia. The region from about lat. 33
degrees 30' to lat. 31 degrees, which is a very rich and fertile
tract, has been by the most competent authorities agreed on as
the probable site of Eden. "It is a region where streams abound,
where they divide and re-unite, where alone in the Mesopotamian
tract can be found the phenomenon of a single river parting into
four arms, each of which is or has been a river of consequence."
Among almost all nations there are traditions of the primitive
innocence of our race in the garden of Eden. This was the
"golden age" to which the Greeks looked back. Men then lived a
"life free from care, and without labour and sorrow. Old age was
unknown; the body never lost its vigour; existence was a
perpetual feast without a taint of evil. The earth brought forth
spontaneously all things that were good in profuse abundance."
(2.) One of the markets whence the merchants of Tyre obtained
richly embroidered stuffs (Ezek. 27:23); the same, probably, as
that mentioned in 2 Kings 19:12, and Isa. 37:12, as the name of
a region conquered by the Assyrians.
(3.) Son of Joah, and one of the Levites who assisted in
reforming the public worship of the sanctuary in the time of
Hezekiah (2 Chr. 29:12).
Herod the Great
(Matt. 2:1-22; Luke 1:5; Acts 23:35), the son of Antipater, an
Idumaean, and Cypros, an Arabian of noble descent. In the year
B.C. 47 Julius Caesar made Antipater, a "wily Idumaean,"
procurator of Judea, who divided his territories between his
four sons, Galilee falling to the lot of Herod, who was
afterwards appointed tetrarch of Judea by Mark Antony (B.C. 40),
and also king of Judea by the Roman senate.
He was of a stern and cruel disposition. "He was brutish and a
stranger to all humanity." Alarmed by the tidings of one "born
King of the Jews," he sent forth and "slew all the children that
were in Bethlehem, and in all the coasts thereof, from two years
old and under" (Matt. 2:16). He was fond of splendour, and
lavished great sums in rebuilding and adorning the cities of his
empire. He rebuilt the city of Caesarea (q.v.) on the coast, and
also the city of Samaria (q.v.), which he called Sebaste, in
honour of Augustus. He restored the ruined temple of Jerusalem,
a work which was begun B.C. 20, but was not finished till after
Herod's death, probably not till about A.D. 50 (John 2:20).
After a troubled reign of thirty-seven years, he died at Jericho
amid great agonies both of body and mind, B.C. 4, i.e.,
according to the common chronology, in the year in which Jesus
After his death his kingdom was divided among three of his
sons. Of these, Philip had the land east of Jordan, between
Caesarea Philippi and Bethabara, Antipas had Galilee and Peraea,
while Archelaus had Judea and Samaria.
remover or increaser. (1.) The elder of the two sons of Jacob by
Rachel (Gen. 30:23, 24), who, on the occasion of his birth,
said, "God hath taken away [Heb. 'asaph] my reproach." "The Lord
shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was
a child of probably six years of age when his father returned
from Haran to Canaan and took up his residence in the old
patriarchal town of Hebron. "Now Israel loved Joseph more than
all his children, because he was the son of his old age," and he
"made him a long garment with sleeves" (Gen. 37:3, R.V. marg.),
i.e., a garment long and full, such as was worn by the children
of nobles. This seems to be the correct rendering of the words.
The phrase, however, may also be rendered, "a coat of many
pieces", i.e., a patchwork of many small pieces of divers
When he was about seventeen years old Joseph incurred the
jealous hatred of his brothers (Gen. 37:4). They "hated him, and
could not speak peaceably unto him." Their anger was increased
when he told them his dreams (37:11).
Jacob desiring to hear tidings of his sons, who had gone to
Shechem with their flocks, some 60 miles from Hebron, sent
Joseph as his messenger to make inquiry regarding them. Joseph
found that they had left Shechem for Dothan, whither he followed
them. As soon as they saw him coming they began to plot against
him, and would have killed him had not Reuben interposed. They
ultimately sold him to a company of Ishmaelite merchants for
twenty pieces (shekels) of silver (about $2, 10s.), ten pieces
less than the current value of a slave, for "they cared little
what they had for him, if so be they were rid of him." These
merchants were going down with a varied assortment of
merchandise to the Egyptian market, and thither they conveyed
him, and ultimately sold him as a slave to Potiphar, an "officer
of Pharaoh's, and captain of the guard" (Gen. 37:36). "The Lord
blessed the Egyptian's house for Joseph's sake," and Potiphar
made him overseer over his house. At length a false charge
having been brought against him by Potiphar's wife, he was at
once cast into the state prison (39; 40), where he remained for
at least two years. After a while the "chief of the cupbearers"
and the "chief of the bakers" of Pharaoh's household were cast
into the same prison (40:2). Each of these new prisoners dreamed
a dream in the same night, which Joseph interpreted, the event
occurring as he had said.
This led to Joseph's being remembered subsequently by the
chief butler when Pharaoh also dreamed. At his suggestion Joseph
was brought from prison to interpret the king's dreams. Pharaoh
was well pleased with Joseph's wisdom in interpreting his
dreams, and with his counsel with reference to the events then
predicted; and he set him over all the land of Egypt (Gen.
41:46), and gave him the name of Zaphnath-paaneah. He was
married to Asenath, the daughter of the priest of On, and thus
became a member of the priestly class. Joseph was now about
thirty years of age.
As Joseph had interpreted, seven years of plenty came, during
which he stored up great abundance of corn in granaries built
for the purpose. These years were followed by seven years of
famine "over all the face of the earth," when "all countries
came into Egypt to Joseph to buy corn" (Gen. 41:56, 57; 47:13,
14). Thus "Joseph gathered up all the money that was in the land
of Egypt, and in the land of Canaan, for the corn which they
bought." Afterwards all the cattle and all the land, and at last
the Egyptians themselves, became the property of Pharaoh.
During this period of famine Joseph's brethren also came down
to Egypt to buy corn. The history of his dealings with them, and
of the manner in which he at length made himself known to them,
is one of the most interesting narratives that can be read (Gen.
42-45). Joseph directed his brethren to return and bring Jacob
and his family to the land of Egypt, saying, "I will give you
the good of the land of Egypt, and ye shall eat the fat of the
land. Regard not your stuff; for the good of all the land is
yours." Accordingly Jacob and his family, to the number of
threescore and ten souls, together with "all that they had,"
went down to Egypt. They were settled in the land of Goshen,
where Joseph met his father, and "fell on his neck, and wept on
his neck a good while" (Gen. 46:29).
The excavations of Dr. Naville have shown the land of Goshen
to be the Wady Tumilat, between Ismailia and Zagazig. In Goshen
(Egyptian Qosem) they had pasture for their flocks, were near
the Asiatic frontier of Egypt, and were out of the way of the
Egyptian people. An inscription speaks of it as a district given
up to the wandering shepherds of Asia.
Jacob at length died, and in fulfilment of a promise which he
had exacted, Joseph went up to Canaan to bury his father in "the
field of Ephron the Hittite" (Gen. 47:29-31; 50:1-14). This was
the last recorded act of Joseph, who again returned to Egypt.
"The 'Story of the Two Brothers,' an Egyptian romance written
for the son of the Pharaoh of the Oppression, contains an
episode very similar to the Biblical account of Joseph's
treatment by Potiphar's wife. Potiphar and Potipherah are the
Egyptian Pa-tu-pa-Ra, 'the gift of the sun-god.' The name given
to Joseph, Zaphnath-paaneah, is probably the Egyptian
Zaf-nti-pa-ankh, 'nourisher of the living one,' i.e., of the
Pharaoh. There are many instances in the inscriptions of
foreigners in Egypt receiving Egyptian names, and rising to the
highest offices of state."
By his wife Asenath, Joseph had two sons, Manasseh and Ephraim
(Gen. 41:50). Joseph having obtained a promise from his brethren
that when the time should come that God would "bring them unto
the land which he sware to Abraham, to Isaac, and to Jacob,"
they would carry up his bones out of Egypt, at length died, at
the age of one hundred and ten years; and "they embalmed him,
and he was put in a coffin" (Gen. 50:26). This promise was
faithfully observed. Their descendants, long after, when the
Exodus came, carried the body about with them during their forty
years' wanderings, and at length buried it in Shechem, in the
parcel of ground which Jacob bought from the sons of Hamor
(Josh. 24:32; compare Gen. 33:19). With the death of Joseph the
patriarchal age of the history of Israel came to a close.
The Pharaoh of Joseph's elevation was probably Apepi, or
Apopis, the last of the Hyksos kings. Some, however, think that
Joseph came to Egypt in the reign of Thothmes III. (see PHARAOH
T0002923), long after the expulsion of the Hyksos.
The name Joseph denotes the two tribes of Ephraim and Manasseh
in Deut. 33:13-17; the kingdom of Israel in Ezek. 37:16, 19,
Amos 5:6; and the whole covenant people of Israel in Ps. 81:4.
(2.) One of the sons of Asaph, head of the first division of
sacred musicians (1 Chr. 25:2, 9).
(3.) The son of Judah, and father of Semei (Luke 3:26). Other
two of the same name in the ancestry of Christ are also
mentioned (3:24, 30).
(4.) The foster-father of our Lord (Matt. 1:16; Luke 3:23). He
lived at Nazareth in Galilee (Luke 2:4). He is called a "just
man." He was by trade a carpenter (Matt. 13:55). He is last
mentioned in connection with the journey to Jerusalem, when
Jesus was twelve years old. It is probable that he died before
Jesus entered on his public ministry. This is concluded from the
fact that Mary only was present at the marriage feast in Cana of
Galilee. His name does not appear in connection with the scenes
of the crucifixion along with that of Mary (q.v.), John 19:25.
(5.) A native of Arimathea, probably the Ramah of the Old
Testament (1 Sam. 1:19), a man of wealth, and a member of the
Sanhedrim (Matt. 27:57; Luke 23:50), an "honourable counsellor,
who waited for the kingdom of God." As soon as he heard the
tidings of Christ's death, he "went in boldly" (lit. "having
summoned courage, he went") "unto Pilate, and craved the body of
Jesus." Pilate having ascertained from the centurion that the
death had really taken place, granted Joseph's request, who
immediately, having purchased fine linen (Mark 15:46), proceeded
to Golgotha to take the body down from the cross. There,
assisted by Nicodemus, he took down the body and wrapped it in
the fine linen, sprinkling it with the myrrh and aloes which
Nicodemus had brought (John 19:39), and then conveyed the body
to the new tomb hewn by Joseph himself out of a rock in his
garden hard by. There they laid it, in the presence of Mary
Magdalene, Mary the mother of Joses, and other women, and rolled
a great stone to the entrance, and departed (Luke 23:53, 55).
This was done in haste, "for the Sabbath was drawing on" (compare
(6.) Surnamed Barsabas (Acts 1:23); also called Justus. He was
one of those who "companied with the apostles all the time that
the Lord Jesus went out and in among them" (Acts 1:21), and was
one of the candidates for the place of Judas.
The miserable fate of the wicked in hell (Matt. 25:46; Mark
3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The
Scripture as clearly teaches the unending duration of the penal
sufferings of the lost as the "everlasting life," the "eternal
life" of the righteous. The same Greek words in the New
Testament (aion, aionios, aidios) are used to express (1) the
eternal existence of God (1 Tim. 1:17; Rom. 1:20; 16:26); (2) of
Christ (Rev. 1:18); (3) of the Holy Ghost (Heb. 9:14); and (4)
the eternal duration of the sufferings of the lost (Matt. 25:46;
Their condition after casting off the mortal body is spoken of
in these expressive words: "Fire that shall not be quenched"
(Mark 9:45, 46), "fire unquenchable" (Luke 3:17), "the worm that
never dies," the "bottomless pit" (Rev. 9:1), "the smoke of
their torment ascending up for ever and ever" (Rev. 14:10, 11).
The idea that the "second death" (Rev. 20:14) is in the case
of the wicked their absolute destruction, their annihilation,
has not the slightest support from Scripture, which always
represents their future as one of conscious suffering enduring
The supposition that God will ultimately secure the repentance
and restoration of all sinners is equally unscriptural. There is
not the slightest trace in all the Scriptures of any such
restoration. Sufferings of themselves have no tendency to purify
the soul from sin or impart spiritual life. The atoning death of
Christ and the sanctifying power of the Holy Spirit are the only
means of divine appointment for bringing men to repentance. Now
in the case of them that perish these means have been rejected,
and "there remaineth no more sacrifice for sins" (Heb. 10:26,
commonly a ring engraved with some device (Gen. 38:18, 25).
Jezebel "wrote letters in Ahab's name, and sealed them with his
seal" (1 Kings 21:8). Seals are frequently mentioned in Jewish
history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6;
Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was
equivalent to the signature of the owner of the seal. "The use
of a signet-ring by the monarch has recently received a
remarkable illustration by the discovery of an impression of
such a signet on fine clay at Koyunjik, the site of the ancient
Nineveh. This seal appears to have been impressed from the bezel
of a metallic finger-ring. It is an oval, 2 inches in length by
1 inch wide, and bears the image, name, and titles of the
Egyptian king Sabaco" (Rawlinson's Hist. Illus. of the O.T., p.
46). The actual signet-rings of two Egyptian kings (Cheops and
Horus) have been discovered. (See SIGNET T0003426.)
The use of seals is mentioned in the New Testament only in
connection with the record of our Lord's burial (Matt. 27:66).
The tomb was sealed by the Pharisees and chief priests for the
purpose of making sure that the disciples would not come and
steal the body away (ver. 63, 64). The mode of doing this was
probably by stretching a cord across the stone and sealing it at
both ends with sealing-clay. When God is said to have sealed the
Redeemer, the meaning is, that he has attested his divine
mission (John 6:27). Circumcision is a seal, an attestation of
the covenant (Rom. 4:11). Believers are sealed with the Spirit,
as God's mark put upon them (Eph. 1:13; 4:30). Converts are by
Paul styled the seal of his apostleship, i.e., they are its
attestation (1 Cor. 9:2). Seals and sealing are frequently
mentioned in the book of Revelation (5:1; 6:1; 7:3; 10:4;
an oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7),
whose descendants settled with those of Dedan on the Persian
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the
founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by
Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was
Saba in Southern Arabia, the Sabaeans of classical geography,
who carried on the trade in spices with the other peoples of the
ancient world. They were Semites, speaking one of the two main
dialects of Himyaritic or South Arabic. Sheba had become a
monarchy before the days of Solomon. Its queen brought him gold,
spices, and precious stones (1 Kings 10:1-13). She is called by
our Lord the "queen of the south" (Matt. 12:42).
(5.) Heb. shebha', "seven" or "an oak." A town of Simeon
(6.) Heb. id. A "son of Bichri," of the family of Becher, the
son of Benjamin, and thus of the stem from which Saul was
descended (2 Sam. 20:1-22). When David was returning to
Jerusalem after the defeat of Absalom, a strife arose between
the ten tribes and the tribe of Judah, because the latter took
the lead in bringing back the king. Sheba took advantage of this
state of things, and raised the standard of revolt, proclaiming,
"We have no part in David." With his followers he proceeded
northward. David seeing it necessary to check this revolt,
ordered Abishai to take the gibborim, "mighty men," and the
body-guard and such troops as he could gather, and pursue Sheba.
Joab joined the expedition, and having treacherously put Amasa
to death, assumed the command of the army. Sheba took refuge in
Abel-Bethmaachah, a fortified town some miles north of Lake
Merom. While Joab was engaged in laying siege to this city,
Sheba's head was, at the instigation of a "wise woman" who had
held a parley with him from the city walls, thrown over the wall
to the besiegers, and thus the revolt came to an end.
a city, the modern Tubarich, on the western shore of the Sea of
Tiberias. It is said to have been founded by Herod Antipas (A.D.
16), on the site of the ruins of an older city called Rakkath,
and to have been thus named by him after the Emperor Tiberius.
It is mentioned only three times in the history of our Lord
(John 6:1,23; 21:1).
In 1837 about one-half of the inhabitants perished by an
earthquake. The population of the city is now about six
thousand, nearly the one-half being Jews. "We do not read that
our Lord ever entered this city. The reason of this is probably
to be found in the fact that it was practically a heathen city,
though standing upon Jewish soil. Herod, its founder, had
brought together the arts of Greece, the idolatry of Rome, and
the gross lewdness of Asia. There were in it a theatre for the
performance of comedies, a forum, a stadium, a palace roofed
with gold in imitation of those in Italy, statues of the Roman
gods, and busts of the deified emperors. He who was not sent but
to the lost sheep of the house of Israel might well hold himself
aloof from such scenes as these" (Manning's Those Holy Fields).
After the fall of Jerusalem (A.D. 70), Tiberias became one of
the chief residences of the Jews in Israel. It was for more
than three hundred years their metropolis. From about A.D. 150
the Sanhedrin settled here, and established rabbinical schools,
which rose to great celebrity. Here the Jerusalem (or
Palestinian) Talmud was compiled about the beginning of the
fifth century. To this same rabbinical school also we are
indebted for the Masora, a "body of traditions which transmitted
the readings of the Hebrew text of the Old Testament, and
preserved, by means of the vowel-system, the pronunciation of
the Hebrew." In its original form, and in all manuscripts, the
Hebrew is written without vowels; hence, when it ceased to be a
spoken language, the importance of knowing what vowels to insert
between the consonants. This is supplied by the Masora, and
hence these vowels are called the "Masoretic vowel-points."
Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus,
called the "Virgin Mary," though never so designated in
Scripture (Matt. 2:11; Acts 1:14). Little is known of her
personal history. Her genealogy is given in Luke 3. She was of
the tribe of Judah and the lineage of David (Ps. 132:11; Luke
1:32). She was connected by marriage with Elisabeth, who was of
the lineage of Aaron (Luke 1:36).
While she resided at Nazareth with her parents, before she
became the wife of Joseph, the angel Gabriel announced to her
that she was to be the mother of the promised Messiah (Luke
1:35). After this she went to visit her cousin Elisabeth, who
was living with her husband Zacharias (probably at Juttah, Josh.
15:55; 21:16, in the neighbourhood of Maon), at a considerable
distance, about 100 miles, from Nazareth. Immediately on
entering the house she was saluted by Elisabeth as the mother of
her Lord, and then forthwith gave utterance to her hymn of
thanksgiving (Luke 1:46-56; compare 1 Sam. 2:1-10). After three
months Mary returned to Nazareth to her own home. Joseph was
supernaturally made aware (Matt. 1:18-25) of her condition, and
took her to his own home. Soon after this the decree of Augustus
(Luke 2:1) required that they should proceed to Bethlehem (Micah
5:2), some 80 or 90 miles from Nazareth; and while they were
there they found shelter in the inn or khan provided for
strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to
retire to a place among the cattle, and there she brought forth
her son, who was called Jesus (Matt. 1:21), because he was to
save his people from their sins. This was followed by the
presentation in the temple, the flight into Egypt, and their
return in the following year and residence at Nazareth (Matt.
2). There for thirty years Mary, the wife of Joseph the
carpenter, resides, filling her own humble sphere, and pondering
over the strange things that had happened to her. During these
years only one event in the history of Jesus is recorded, viz.,
his going up to Jerusalem when twelve years of age, and his
being found among the doctors in the temple (Luke 2:41-52).
Probably also during this period Joseph died, for he is not
After the commencement of our Lord's public ministry little
notice is taken of Mary. She was present at the marriage in
Cana. A year and a half after this we find her at Capernaum
(Matt. 12:46, 48, 49), where Christ uttered the memorable words,
"Who is my mother? and who are my brethren? And he stretched
forth his hand toward his disciples, and said, Behold my mother
and my brethren!" The next time we find her is at the cross
along with her sister Mary, and Mary Magdalene, and Salome, and
other women (John 19:26). From that hour John took her to his
own abode. She was with the little company in the upper room
after the Ascension (Acts 1:14). From this time she wholly
disappears from public notice. The time and manner of her death
(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the
western shore of the Lake of Tiberias. She is for the first time
noticed in Luke 8:3 as one of the women who "ministered to
Christ of their substance." Their motive was that of gratitude
for deliverances he had wrought for them. Out of Mary were cast
seven demons. Gratitude to her great Deliverer prompted her to
become his follower. These women accompanied him also on his
last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55).
They stood near the cross. There Mary remained till all was
over, and the body was taken down and laid in Joseph's tomb.
Again, in the earliest dawn of the first day of the week she,
with Salome and Mary the mother of James (Matt. 28:1; Mark
16:2), came to the sepulchre, bringing with them sweet spices,
that they might anoint the body of Jesus. They found the
sepulchre empty, but saw the "vision of angels" (Matt. 28:5).
She hastens to tell Peter and John, who were probably living
together at this time (John 20:1, 2), and again immediately
returns to the sepulchre. There she lingers thoughtfully,
weeping at the door of the tomb. The risen Lord appears to her,
but at first she knows him not. His utterance of her name "Mary"
recalls her to consciousness, and she utters the joyful,
reverent cry, "Rabboni." She would fain cling to him, but he
forbids her, saying, "Touch me not; for I am not yet ascended to
my Father." This is the last record regarding Mary of Magdala,
who now returned to Jerusalem. The idea that this Mary was "the
woman who was a sinner," or that she was unchaste, is altogether
(3.) Mary the sister of Lazarus is brought to our notice in
connection with the visits of our Lord to Bethany. She is
contrasted with her sister Martha, who was "cumbered about many
things" while Jesus was their guest, while Mary had chosen "the
good part." Her character also appears in connection with the
death of her brother (John 11:20,31,33). On the occasion of our
Lord's last visit to Bethany, Mary brought "a pound of ointment
of spikenard, very costly, and anointed the feet of Jesus" as he
reclined at table in the house of one Simon, who had been a
leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence
of her overflowing love to the Lord. Nothing is known of her
subsequent history. It would appear from this act of Mary's, and
from the circumstance that they possessed a family vault
(11:38), and that a large number of Jews from Jerusalem came to
condole with them on the death of Lazarus (11:19), that this
family at Bethany belonged to the wealthier class of the people.
(See MARTHA T0002426.)
(4.) Mary the wife of Cleopas is mentioned (John 19:25) as
standing at the cross in company with Mary of Magdala and Mary
the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we
find that this Mary and "Mary the mother of James the little"
are on and the same person, and that she was the sister of our
Lord's mother. She was that "other Mary" who was present with
Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark
15:47); and she was one of those who went early in the morning
of the first day of the week to anoint the body, and thus became
one of the first witnesses of the resurrection (Matt. 28:1; Mark
16:1; Luke 24:1).
(5.) Mary the mother of John Mark was one of the earliest of
our Lord's disciples. She was the sister of Barnabas (Col.
4:10), and joined with him in disposing of their land and giving
the proceeds of the sale into the treasury of the Church (Acts
4:37; 12:12). Her house in Jerusalem was the common
meeting-place for the disciples there.
(6.) A Christian at Rome who treated Paul with special
kindness (Rom. 16:6).
son of my right hand. (1.) The younger son of Jacob by Rachel
(Gen. 35:18). His birth took place at Ephrath, on the road
between Bethel and Bethlehem, at a short distance from the
latter place. His mother died in giving him birth, and with her
last breath named him Ben-oni, son of my pain, a name which was
changed by his father into Benjamin. His posterity are called
Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).
The tribe of Benjamin at the Exodus was the smallest but one
(Num. 1:36, 37; Ps. 68:27). During the march its place was along
with Manasseh and Ephraim on the west of the tabernacle. At the
entrance into Canaan it counted 45,600 warriors. It has been
inferred by some from the words of Jacob (Gen. 49:27) that the
figure of a wolf was on the tribal standard. This tribe is
mentioned in Rom. 11:1; Phil. 3:5.
The inheritance of this tribe lay immediately to the south of
that of Ephraim, and was about 26 miles in length and 12 in
breadth. Its eastern boundary was the Jordan. Dan intervened
between it and the Philistines. Its chief towns are named in
The history of the tribe contains a sad record of a desolating
civil war in which they were engaged with the other eleven
tribes. By it they were almost exterminated (Judg. 20:20, 21;
21:10). (See GIBEAH T0001476.)
The first king of the Jews was Saul, a Benjamite. A close
alliance was formed between this tribe and that of Judah in the
time of David (2 Sam. 19:16, 17), which continued after his
death (1 Kings 11:13; 12:20). After the Exile these two tribes
formed the great body of the Jewish nation (Ezra 1:5; 10:9).
The tribe of Benjamin was famous for its archers (1 Sam.
20:20, 36; 2 Sam. 1:22; 1 Chr. 8:40; 12:2) and slingers (Judge.
The gate of Benjamin, on the north side of Jerusalem (Jer.
37:13; 38:7; Zech. 14:10), was so called because it led in the
direction of the territory of the tribe of Benjamin. It is
called by Jeremiah (20:2) "the high gate of Benjamin;" also "the
gate of the children of the people" (17:19). (Compare 2 Kings
a name frequently used in the Old Testament as denoting a person
clothed with authority, and entitled to respect and reverence
(Gen. 50:7). It also denoted a political office (Num. 22:7). The
"elders of Israel" held a rank among the people indicative of
authority. Moses opened his commission to them (Ex. 3:16). They
attended Moses on all important occasions. Seventy of them
attended on him at the giving of the law (Ex. 24:1). Seventy
also were selected from the whole number to bear with Moses the
burden of the people (Num. 11:16, 17). The "elder" is the
keystone of the social and political fabric wherever the
patriarchal system exists. At the present day this is the case
among the Arabs, where the sheik (i.e., "the old man") is the
highest authority in the tribe. The body of the "elders" of
Israel were the representatives of the people from the very
first, and were recognized as such by Moses. All down through
the history of the Jews we find mention made of the elders as
exercising authority among the people. They appear as governors
(Deut. 31:28), as local magistrates (16:18), administering
justice (19:12). They were men of extensive influence (1 Sam.
30:26-31). In New Testament times they also appear taking an
active part in public affairs (Matt. 16:21; 21:23; 26:59).
The Jewish eldership was transferred from the old dispensation
to the new. "The creation of the office of elder is nowhere
recorded in the New Testament, as in the case of deacons and
apostles, because the latter offices were created to meet new
and special emergencies, while the former was transmitted from
the earlies times. In other words, the office of elder was the
only permanent essential office of the church under either
The "elders" of the New Testament church were the "pastors"
(Eph. 4:11), "bishops or overseers" (Acts 20:28), "leaders" and
"rulers" (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in
the New Testament bishop and presbyter are titles given to one
and the same officer of the Christian church. He who is called
presbyter or elder on account of his age or gravity is also
called bishop or overseer with reference to the duty that lay
upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).
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.
portion; double cave, the cave which Abraham bought, together
with the field in which it stood, from Ephron the Hittite, for a
family burying-place (Gen. 23). It is one of those Bible
localities about the identification of which there can be no
doubt. It was on the slope of a hill on the east of Hebron,
"before Mamre." Here were laid the bodies of Abraham and Sarah,
Isaac and Rebekah, Jacob and Leah (Gen. 23:19; 25:9; 49:31;
50:13). Over the cave an ancient Christian church was erected,
probably in the time of Justinian, the Roman emperor. This
church has been converted into a Mohammedan mosque. The whole is
surrounded by the el-Haram i.e., "the sacred enclosure," about
200 feet long, 115 broad, and of an average height of about 50.
This building, from the immense size of some of its stones, and
the manner in which they are fitted together, is supposed by
some to have been erected in the days of David or of Solomon,
while others ascribe it to the time of Herod. It is looked upon
as the most ancient and finest relic of Jewish architecture.
On the floor of the mosque are erected six large cenotaphs as
monuments to the dead who are buried in the cave beneath.
Between the cenotaphs of Isaac and Rebekah there is a circular
opening in the floor into the cavern below, the cave of
Machpelah. Here it may be that the body of Jacob, which was
embalmed in Egypt, is still preserved (much older embalmed
bodies have recently been found in the cave of Deir el-Bahari in
Egypt, see PHARAOH T0002923), though those of the others there
buried may have long ago mouldered into dust. The interior of
the mosque was visited by the Prince of Wales in 1862 by a
special favour of the Mohammedan authorities. An interesting
account of this visit is given in Dean Stanley's Lectures on the
Jewish Church. It was also visited in 1866 by the Marquis of
Bute, and in 1869 by the late Emperor (Frederick) of Germany,
then the Crown Prince of Prussia. In 1881 it was visited by the
two sons of the Prince of Wales, accompanied by Sir C. Wilson
and others. (See Israel Quarterly Statement, October 1882).
(1.) Materials used. The earliest and simplest an apron of
fig-leaves sewed together (Gen. 3:7); then skins of animals
(3:21). Elijah's dress was probably the skin of a sheep (2 Kings
1:8). The Hebrews were early acquainted with the art of weaving
hair into cloth (Ex. 26:7; 35:6), which formed the sackcloth of
mourners. This was the material of John the Baptist's robe
(Matt. 3:4). Wool was also woven into garments (Lev. 13:47;
Deut. 22:11; Ezek. 34:3; Job 31:20; Prov. 27:26). The Israelites
probably learned the art of weaving linen when they were in
Egypt (1 Chr. 4:21). Fine linen was used in the vestments of the
high priest (Ex. 28:5), as well as by the rich (Gen. 41:42;
Prov. 31:22; Luke 16:19). The use of mixed material, as wool and
flax, was forbidden (Lev. 19:19; Deut. 22:11).
(2.) Colour. The prevailing colour was the natural white of
the material used, which was sometimes rendered purer by the
fuller's art (Ps. 104:1, 2; Isa. 63:3; Mark 9:3). The Hebrews
were acquainted with the art of dyeing (Gen. 37:3, 23). Various
modes of ornamentation were adopted in the process of weaving
(Ex. 28:6; 26:1, 31; 35:25), and by needle-work (Judg. 5:30; Ps.
45:13). Dyed robes were imported from foreign countries,
particularly from Phoenicia (Zeph. 1:8). Purple and scarlet
robes were the marks of the wealthy (Luke 16:19; 2 Sam. 1:24).
(3.) Form. The robes of men and women were not very much
different in form from each other.
(a) The "coat" (kethoneth), of wool, cotton, or linen, was
worn by both sexes. It was a closely-fitting garment, resembling
in use and form our shirt (John 19:23). It was kept close to the
body by a girdle (John 21:7). A person wearing this "coat" alone
was described as naked (1 Sam. 19:24; Isa. 20:2; 2 Kings 6:30;
John 21:7); deprived of it he would be absolutely naked.
(b) A linen cloth or wrapper (sadin) of fine linen, used
somewhat as a night-shirt (Mark 14:51). It is mentioned in Judg.
14:12, 13, and rendered there "sheets."
(c) An upper tunic (meil), longer than the "coat" (1 Sam.
2:19; 24:4; 28:14). In 1 Sam. 28:14 it is the mantle in which
Samuel was enveloped; in 1 Sam. 24:4 it is the "robe" under
which Saul slept. The disciples were forbidden to wear two
"coats" (Matt. 10:10; Luke 9:3).
(d) The usual outer garment consisted of a piece of woollen
cloth like a Scotch plaid, either wrapped round the body or
thrown over the shoulders like a shawl, with the ends hanging
down in front, or it might be thrown over the head so as to
conceal the face (2 Sam. 15:30; Esther 6:12). It was confined to
the waist by a girdle, and the fold formed by the overlapping of
the robe served as a pocket (2 Kings 4:39; Ps. 79:12; Hag. 2:12;
Prov. 17:23; 21:14).
Female dress. The "coat" was common to both sexes (Cant. 5:3).
But peculiar to females were (1) the "veil" or "wimple," a kind
of shawl (Ruth 3:15; rendered "mantle," R.V., Isa. 3:22); (2)
the "mantle," also a species of shawl (Isa. 3:22); (3) a "veil,"
probably a light summer dress (Gen. 24:65); (4) a "stomacher," a
holiday dress (Isa. 3:24). The outer garment terminated in an
ample fringe or border, which concealed the feet (Isa. 47:2;
The dress of the Persians is described in Dan. 3:21.
The reference to the art of sewing are few, inasmuch as the
garments generally came forth from the loom ready for being
worn, and all that was required in the making of clothes
devolved on the women of a family (Prov. 31:22; Acts 9:39).
Extravagance in dress is referred to in Jer. 4:30; Ezek.
16:10; Zeph. 1:8 (R.V., "foreign apparel"); 1 Tim. 2:9; 1 Pet.
3:3. Rending the robes was expressive of grief (Gen. 37:29, 34),
fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair
(Judg. 11:35; Esther 4:1).
Shaking the garments, or shaking the dust from off them, was a
sign of renunciation (Acts 18:6); wrapping them round the head,
of awe (1 Kings 19:13) or grief (2 Sam. 15:30; casting them off,
of excitement (Acts 22:23); laying hold of them, of supplication
(1 Sam. 15:27). In the case of travelling, the outer garments
were girded up (1 Kings 18:46). They were thrown aside also when
they would impede action (Mark 10:50; John 13:4; Acts 7:58).
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.)
Arms are employed in the English Bible to denote military equipment,
both offensive and defensive.
(1.) The offensive weapons were different at different periods
of history. The "rod of iron" (Ps. 2:9) is supposed to mean a
mace or crowbar, an instrument of great power when used by a
strong arm. The "maul" (Prov. 25:18; cognate Hebrew word
rendered "battle-axe" in Jer. 51:20, and "slaughter weapon" in
Ezek. 9:2) was a war-hammer or martel. The "sword" is the usual
translation of "hereb", which properly means "poniard." The real
sword, as well as the dirk-sword (which was always
double-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings
20:11). The spear was another offensive weapon (Josh. 8:18; 1
Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8;
1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10),
and so virtually absolved him from his allegiance. The bow was,
however, the chief weapon of offence. The arrows were carried in
a quiver, the bow being always unbent till the moment of action
(Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon
of the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Compare 1 Sam.
(2.) Of the defensive armour a chief place is assigned to the
shield or buckler. There were the great shield or target (the
"tzinnah"), for the protection of the whole person (Gen. 15:1;
Ps. 47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb.
"mageen") or small shield (1 Kings 10:17; Ezek. 26:8). In Ps.
91:4 "buckler" is properly a roundel appropriated to archers or
slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for
the head; the coat of mail or corselet (1 Sam. 17:5), or
habergeon (Neh. 4;16), harness or breat-plate (Rev. 9:9), for
the covering of the back and breast and both upper arms (Isa.
59:17; Eph. 6:14). The cuirass and corselet, composed of leather
or quilted cloth, were also for the covering of the body.
Greaves, for the covering of the legs, were worn in the time of
David (1 Sam. 17:6). Reference is made by Paul (Eph. 6:14-17) to
the panoply of a Roman soldier. The shield here is the thureon,
a door-like oblong shield above all, i.e., covering the whole
person, not the small round shield. There is no armour for the
back, but only for the front.
Colossians, Epistle to the
was written by Paul at Rome during his first imprisonment there
(Acts 28:16, 30), probably in the spring of A.D. 57, or, as some
think, 62, and soon after he had written his Epistle to the
Ephesians. Like some of his other epistles (e.g., those to
Corinth), this seems to have been written in consequence of
information which had somehow been conveyed to him of the
internal state of the church there (Col. 1:4-8). Its object was
to counteract false teaching. A large part of it is directed
against certain speculatists who attempted to combine the
doctrines of Oriental mysticism and asceticism with
Christianity, thereby promising the disciples the enjoyment of a
higher spiritual life and a deeper insight into the world of
spirits. Paul argues against such teaching, showing that in
Christ Jesus they had all things. He sets forth the majesty of
his redemption. The mention of the "new moon" and "sabbath days"
(2:16) shows also that there were here Judaizing teachers who
sought to draw away the disciples from the simplicity of the
Like most of Paul's epistles, this consists of two parts, a
doctrinal and a practical.
(1.) The doctrinal part comprises the first two chapters. His
main theme is developed in chapter 2. He warns them against
being drawn away from Him in whom dwelt all the fulness of the
Godhead, and who was the head of all spiritual powers. Christ
was the head of the body of which they were members; and if they
were truly united to him, what needed they more?
(2.) The practical part of the epistle (3-4) enforces various
duties naturally flowing from the doctrines expounded. They are
exhorted to mind things that are above (3:1-4), to mortify every
evil principle of their nature, and to put on the new man
(3:5-14). Many special duties of the Christian life are also
insisted upon as the fitting evidence of the Christian
character. Tychicus was the bearer of the letter, as he was also
of that to the Ephesians and to Philemon, and he would tell them
of the state of the apostle (4:7-9). After friendly greetings
(10-14), he bids them interchange this letter with that he had
sent to the neighbouring church of Laodicea. He then closes this
brief but striking epistle with his usual autograph salutation.
There is a remarkable resemblance between this epistle and that
to the Ephesians (q.v.). The genuineness of this epistle has not
been called in question.
In all the Hebrew manuscripts the Pentateuch (q.v.) forms one
roll or volume divided into larger and smaller sections called
"parshioth" and "sedarim". It is not easy to say when it was
divided into five books. This was probably first done by the
Greek translators of the book, whom the Vulgate follows. The
fifth of these books was called by the Greeks Deuteronomion,
i.e., the second law, hence our name Deuteronomy, or a second
statement of the laws already promulgated. The Jews designated
the book by the two first Hebrew words that occur, "'Elle
haddabharim", i.e., "These are the words." They divided it into
eleven "parshioth". In the English Bible it contains thirty-four
It consists chiefly of three discourses delivered by Moses a
short time before his death. They were spoken to all Israel in
the plains of Moab, in the eleventh month of the last year of
The first discourse (1-4:40) recapitulates the chief events of
the last forty years in the wilderness, with earnest
exhortations to obedience to the divine ordinances, and warnings
against the danger of forsaking the God of their fathers.
The seond discourse (5-26:19) is in effect the body of the
whole book. The first address is introductory to it. It contains
practically a recapitulation of the law already given by God at
Mount Sinai, together with many admonitions and injunctions as
to the course of conduct they were to follow when they were
settled in Canaan.
The concluding discourse (ch. 27-30) relates almost wholly to
the solemn sanctions of the law, the blessings to the obedient,
and the curse that would fall on the rebellious. He solemnly
adjures them to adhere faithfully to the covenant God had made
with them, and so secure for themselves and their posterity the
These addresses to the people are followed by what may be
called three appendices, namely (1), a song which God had
commanded Moses to write (32:1-47); (2) the blessings he
pronounced on the separate tribes (ch. 33); and (3) the story of
his death (32:48-52) and burial (ch. 34), written by some other
hand, probably that of Joshua.
These farewell addresses of Moses to the tribes of Israel he
had so long led in the wilderness "glow in each line with the
emotions of a great leader recounting to his contemporaries the
marvellous story of their common experience. The enthusiasm they
kindle, even to-day, though obscured by translation, reveals
their matchless adaptation to the circumstances under which they
were first spoken. Confidence for the future is evoked by
remembrance of the past. The same God who had done mighty works
for the tribes since the Exodus would cover their head in the
day of battle with the nations of Israel, soon to be invaded.
Their great lawgiver stands before us, vigorous in his hoary
age, stern in his abhorrence of evil, earnest in his zeal for
God, but mellowed in all relations to earth by his nearness to
heaven. The commanding wisdom of his enactments, the dignity of
his position as the founder of the nation and the first of
prophets, enforce his utterances. But he touches our deepest
emotions by the human tenderness that breathes in all his words.
Standing on the verge of life, he speaks as a father giving his
parting counsels to those he loves; willing to depart and be
with God he has served so well, but fondly lengthening out his
last farewell to the dear ones of earth. No book can compare
with Deuteronomy in its mingled sublimity and tenderness."
Geikie, Hours, etc.
The whole style and method of this book, its tone and its
peculiarities of conception and expression, show that it must
have come from one hand. That the author was none other than
Moses is established by the following considerations: (1.) The
uniform tradition both of the Jewish and the Christian Church
down to recent times. (2.) The book professes to have been
written by Moses (1:1; 29:1; 31:1, 9-11, etc.), and was
obviously intended to be accepted as his work. (3.) The
incontrovertible testimony of our Lord and his apostles (Matt.
19:7, 8; Mark 10:3, 4; John 5:46, 47; Acts 3:22; 7:37; Rom.
10:19) establishes the same conclusion. (4.) The frequent
references to it in the later books of the canon (Josh. 8:31; 1
Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2;
7:6; Neh. 8:1; Dan. 9:11, 13) prove its antiquity; and (5) the
archaisms found in it are in harmony with the age in which Moses
lived. (6.) Its style and allusions are also strikingly
consistent with the circumstances and position of Moses and of
the people at that time.
This body of positive evidence cannot be set aside by the
conjectures and reasonings of modern critics, who contended that
the book was somewhat like a forgery, introduced among the Jews
some seven or eight centuries after the Exodus.
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.
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who
At first every man was his own priest, and presented his own
sacrifices before God. Afterwards that office devolved on the
head of the family, as in the cases of Noah (Gen. 8:20), Abraham
(12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18).
Under the Levitical arrangements the office of the priesthood
was limited to the tribe of Levi, and to only one family of that
tribe, the family of Aaron. Certain laws respecting the
qualifications of priests are given in Lev. 21:16-23. There are
ordinances also regarding the priests' dress (Ex. 28:40-43) and
the manner of their consecration to the office (29:1-37).
Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev.
6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal.
2:7). They represented the people before God, and offered the
various sacrifices prescribed in the law.
In the time of David the priests were divided into twenty-four
courses or classes (1 Chr. 24:7-18). This number was retained
after the Captivity (Ezra 2:36-39; Neh. 7:39-42).
"The priests were not distributed over the country, but lived
together in certain cities [forty-eight in number, of which six
were cities of refuge, q.v.], which had been assigned to their
use. From thence they went up by turns to minister in the temple
at Jerusalem. Thus the religious instruction of the people in
the country generally was left to the heads of families, until
the establishment of synagogues, an event which did not take
place till the return from the Captivity, and which was the main
source of the freedom from idolatry that became as marked a
feature of the Jewish people thenceforward as its practice had
been hitherto their great national sin."
The whole priestly system of the Jews was typical. It was a
shadow of which the body is Christ. The priests all prefigured
the great Priest who offered "one sacrifice for sins" "once for
all" (Heb. 10:10, 12). There is now no human priesthood. (See
Epistle to the Hebrews throughout.) The term "priest" is indeed
applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases
it implies no sacerdotal functions. All true believers are now
"kings and priests unto God." As priests they have free access
into the holiest of all, and offer up the sacrifices of praise
and thanksgiving, and the sacrifices of grateful service from
day to day.
Olves, Mount of
so called from the olive trees with which its sides are clothed,
is a mountain ridge on the east of Jerusalem (1 Kings 11:7;
Ezek. 11:23; Zech. 14:4), from which it is separated by the
valley of Kidron. It is first mentioned in connection with
David's flight from Jerusalem through the rebellion of Absalom
(2 Sam. 15:30), and is only once again mentioned in the Old
Testament, in Zech. 14:4. It is, however, frequently alluded to
(1 Kings 11:7; 2 Kings 23:13; Neh. 8:15; Ezek. 11:23).
It is frequently mentioned in the New Testament (Matt. 21:1;
26:30, etc.). It now bears the name of Jebel et-Tur, i.e.,
"Mount of the Summit;" also sometimes called Jebel ez-Zeitun,
i.e., "Mount of Olives." It is about 200 feet above the level of
the city. The road from Jerusalem to Bethany runs as of old over
this mount. It was on this mount that Jesus stood when he wept
over Jerusalem. "No name in Scripture," says Dr. Porter, "calls
up associations at once so sacred and so pleasing as that of
Olivet. The 'mount' is so intimately connected with the private,
the devotional life of the Saviour, that we read of it and look
at it with feelings of deepest interest and affection. Here he
often sat with his disciples, telling them of wondrous events
yet to come, of the destruction of the Holy City; of the
sufferings, the persecution, and the final triumph of his
followers (Matt. 24). Here he gave them the beautiful parables
of the ten virgins and the five talents (25); here he was wont
to retire on each evening for meditation, and prayer, and rest
of body, when weary and harassed by the labors and trials of
the day (Luke 21:37); and here he came on the night of his
betrayal to utter that wonderful prayer, 'O my Father, if it be
possible, let this cup pass from me: nevertheless not as I will,
but as thou wilt' (Matt. 26:39). And when the cup of God's wrath
had been drunk, and death and the grave conquered, he led his
disciples out again over Olivet as far as to Bethany, and after
a parting blessing ascended to heaven (Luke 24:50, 51; Acts
This mount, or rather mountain range, has four summits or
peaks: (1) the "Galilee" peak, so called from a tradition that
the angels stood here when they spoke to the disciples (Acts
1:11); (2) the "Mount of Ascension," the supposed site of that
event, which was, however, somewhere probably nearer Bethany
(Luke 24:51, 52); (3) the "Prophets," from the catacombs on its
side, called "the prophets' tombs;" and (4) the "Mount of
Corruption," so called because of the "high places" erected
there by Solomon for the idolatrous worship of his foreign wives
(1 Kings 11:7; 2 Kings 23:13; Vulg., "Mount of Offence").
or prediction, was one of the functions of the prophet. It has
been defined as a "miracle of knowledge, a declaration or
description or representation of something future, beyond the
power of human sagacity to foresee, discern, or conjecture."
(See PROPHET T0003006.)
The great prediction which runs like a golden thread through
the whole contents of the Old Testament is that regarding the
coming and work of the Messiah; and the great use of prophecy
was to perpetuate faith in his coming, and to prepare the world
for that event. But there are many subordinate and intermediate
prophecies also which hold an important place in the great chain
of events which illustrate the sovereignty and all-wise
overruling providence of God.
Then there are many prophecies regarding the Jewish nation,
its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.),
and his posterity, Isaac and Jacob and their descendants (12:7;
13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been
fulfilled. The twenty-eighth chapter of Deuteronomy contains a
series of predictions which are even now in the present day
being fulfilled. In the writings of the prophets Isaiah
(2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8),
Daniel (8; 9:26, 27), Hosea (9:17), there are also many
prophecies regarding the events which were to befall that
There is in like manner a large number of prophecies relating
to those nations with which the Jews came into contact, as Tyre
(Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13),
Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19),
Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36,
39, 57), the land of the Philistines (Jer. 47:4-7; Ezek.
25:15-17; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four
great monarchies (Dan. 2:39, 40; 7:17-24; 8:9).
But the great body of Old Testament prophecy relates directly
to the advent of the Messiah, beginning with Gen. 3:15, the
first great promise, and extending in ever-increasing fulness
and clearness all through to the very close of the canon. The
Messianic prophecies are too numerous to be quoted. "To him gave
all the prophets witness." (Compare Micah 5:2; Hag. 2:6-9; Isa.
7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.)
Many predictions also were delivered by Jesus and his
apostles. Those of Christ were very numerous. (Compare Matt.
10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46,
64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17,
a person sent by another; a messenger; envoy. This word is once
used as a descriptive designation of Jesus Christ, the Sent of
the Father (Heb. 3:1; John 20:21). It is, however, generally
used as designating the body of disciples to whom he intrusted
the organization of his church and the dissemination of his
gospel, "the twelve," as they are called (Matt. 10:1-5; Mark
3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles,
one by each of the synoptic evangelists (Matt. 10:2-4; Mark
3:16; Luke 6:14), and one in the Acts (1:13). No two of these
lists, however, perfectly coincide.
Our Lord gave them the "keys of the kingdom," and by the gift
of his Spirit fitted them to be the founders and governors of
his church (John 14:16, 17, 26; 15:26, 27; 16:7-15). To them, as
representing his church, he gave the commission to "preach the
gospel to every creature" (Matt. 28:18-20). After his ascension
he communicated to them, according to his promise, supernatural
gifts to qualify them for the discharge of their duties (Acts
2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2). Judas
Iscariot, one of "the twelve," fell by transgression, and
Matthias was substituted in his place (Acts 1:21). Saul of
Tarsus was afterwards added to their number (Acts 9:3-20; 20:4;
26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11).
Luke has given some account of Peter, John, and the two
Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know
nothing from authentic history of the rest of the original
twelve. After the martyrdom of James the Greater (Acts 12:2),
James the Less usually resided at Jerusalem, while Paul, "the
apostle of the uncircumcision," usually travelled as a
missionary among the Gentiles (Gal. 2:8). It was characteristic
of the apostles and necessary (1) that they should have seen the
Lord, and been able to testify of him and of his resurrection
from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1;
Acts 22:14, 15). (2.) They must have been immediately called to
that office by Christ (Luke 6:13; Gal. 1:1). (3.) It was
essential that they should be infallibly inspired, and thus
secured against all error and mistake in their public teaching,
whether by word or by writing (John 14:26; 16:13; 1 Thess.
(4.) Another qualification was the power of working miracles
(Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). The apostles therefore
could have had no successors. They are the only authoritative
teachers of the Christian doctrines. The office of an apostle
ceased with its first holders.
In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the
rendering of the same Greek word, elsewhere rendered "apostle."
John the Baptist
the "forerunner of our Lord." We have but fragmentary and
imperfect accounts of him in the Gospels. He was of priestly
descent. His father, Zacharias, was a priest of the course of
Abia (1 Chr. 24:10), and his mother, Elisabeth, was of the
daughters of Aaron (Luke 1:5). The mission of John was the
subject of prophecy (Matt. 3:3; Isa. 40:3; Mal. 3:1). His birth,
which took place six months before that of Jesus, was foretold
by an angel. Zacharias, deprived of the power of speech as a
token of God's truth and a reproof of his own incredulity with
reference to the birth of his son, had the power of speech
restored to him on the occasion of his circumcision (Luke 1:64).
After this no more is recorded of him for thirty years than what
is mentioned in Luke 1:80. John was a Nazarite from his birth
(Luke 1:15; Num. 6:1-12). He spent his early years in the
mountainous tract of Judah lying between Jerusalem and the Dead
Sea (Matt. 3:1-12).
At length he came forth into public life, and great multitudes
from "every quarter" were attracted to him. The sum of his
preaching was the necessity of repentance. He denounced the
Sadducees and Pharisees as a "generation of vipers," and warned
them of the folly of trusting to external privileges (Luke 3:8).
"As a preacher, John was eminently practical and discriminating.
Self-love and covetousness were the prevalent sins of the people
at large. On them, therefore, he enjoined charity and
consideration for others. The publicans he cautioned against
extortion, the soldiers against crime and plunder." His doctrine
and manner of life roused the entire south of Israel, and the
people from all parts flocked to the place where he was, on the
banks of the Jordan. There he baptized thousands unto
The fame of John reached the ears of Jesus in Nazareth (Matt.
3:5), and he came from Galilee to Jordan to be baptized of John,
on the special ground that it became him to "fulfil all
righteousness" (3:15). John's special office ceased with the
baptism of Jesus, who must now "increase" as the King come to
his kingdom. He continued, however, for a while to bear
testimony to the Messiahship of Jesus. He pointed him out to his
disciples, saying, "Behold the Lamb of God." His public ministry
was suddenly (after about six months probably) brought to a
close by his being cast into prison by Herod, whom he had
reproved for the sin of having taken to himself the wife of his
brother Philip (Luke 3:19). He was shut up in the castle of
Machaerus (q.v.), a fortress on the southern extremity of
Peraea, 9 miles east of the Dead Sea, and here he was beheaded.
His disciples, having consigned the headless body to the grave,
went and told Jesus all that had occurred (Matt. 14:3-12).
John's death occurred apparently just before the third Passover
of our Lord's ministry. Our Lord himself testified regarding him
that he was a "burning and a shining light" (John 5:35).
The art of writing must have been known in the time of the early
Pharaohs. Moses is commanded "to write for a memorial in a book"
(Ex. 17:14) a record of the attack of Amalek. Frequent mention
is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15,
16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown,
but there is reason to conclude that in the age of Moses it was
well known. The inspired books of Moses are the most ancient
extant writings, although there are written monuments as old as
about B.C. 2000. The words expressive of "writing," "book," and
"ink," are common to all the branches or dialects of the Semitic
language, and hence it has been concluded that this art must
have been known to the earliest Semites before they separated
into their various tribes, and nations, and families.
"The Old Testament and the discoveries of Oriental archaeology
alike tell us that the age of the Exodus was throughout the
world of Western Asia an age of literature and books, of readers
and writers, and that the cities of Israel were stored with
the contemporaneous records of past events inscribed on
imperishable clay. They further tell us that the kinsfolk and
neighbours of the Israelites were already acquainted with
alphabetic writing, that the wanderers in the desert and the
tribes of Edom were in contact with the cultured scribes and
traders of Ma'in [Southern Arabia], and that the 'house of
bondage' from which Israel had escaped was a land where the art
of writing was blazoned not only on the temples of the gods, but
also on the dwellings of the rich and powerful.", Sayce. (See
DEBIR T0000995; PHOENICIA T0002943.)
The "Book of the Dead" was a collection of prayers and
formulae, by the use of which the souls of the dead were
supposed to attain to rest and peace in the next world. It was
composed at various periods from the earliest time to the
Persian conquest. It affords an interesting glimpse into the
religious life and system of belief among the ancient Egyptians.
We learn from it that they believed in the existence of one
Supreme Being, the immortality of the soul, judgement after
death, and the resurrection of the body. It shows, too, a high
state of literary activity in Egypt in the time of Moses. It
refers to extensive libraries then existing. That of Ramessium,
in Thebes, e.g., built by Rameses II., contained 20,000 books.
When the Hebrews entered Canaan it is evident that the art of
writing was known to the original inhabitants, as appears, e.g.,
from the name of the city Debir having been at first
Kirjath-sepher, i.e., the "city of the book," or the "book town"
(Josh. 10:38; 15:15; Judg. 1:11).
The first mention of letter-writing is in the time of David (2
Sam. 11:14, 15). Letters are afterwards frequently spoken of (1
Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chr.
21:12-15; 30:1, 6-9, etc.).
Israel, Kingdom of
(B.C. 975-B.C. 722). Soon after the death of Solomon, Ahijah's
prophecy (1 Kings 11:31-35) was fulfilled, and the kingdom was
rent in twain. Rehoboam, the son and successor of Solomon, was
scarcely seated on his throne when the old jealousies between
Judah and the other tribes broke out anew, and Jeroboam was sent
for from Egypt by the malcontents (12:2,3). Rehoboam insolently
refused to lighten the burdensome taxation and services which
his father had imposed on his subjects (12:4), and the rebellion
became complete. Ephraim and all Israel raised the old cry,
"Every man to his tents, O Israel" (2 Sam. 20:1). Rehoboam fled
to Jerusalem (1 Kings 12:1-18; 2 Chr. 10), and Jeroboam was
proclaimed king over all Israel at Shechem, Judah and Benjamin
remaining faithful to Solomon's son. War, with varying success,
was carried on between the two kingdoms for about sixty years,
till Jehoshaphat entered into an alliance with the house of
Extent of the kingdom. In the time of Solomon the area of
Israel, excluding the Phoenician territories on the shore of
the Mediterranean, did not much exceed 13,000 square miles. The
kingdom of Israel comprehended about 9,375 square miles. Shechem
was the first capital of this kingdom (1 Kings 12:25),
afterwards Tirza (14:17). Samaria was subsequently chosen as the
capital (16:24), and continued to be so till the destruction of
the kingdom by the Assyrians (2 Kings 17:5). During the siege of
Samaria (which lasted for three years) by the Assyrians,
Shalmaneser died and was succeeded by Sargon, who himself thus
records the capture of that city: "Samaria I looked at, I
captured; 27,280 men who dwelt in it I carried away" (2 Kings
17:6) into Assyria. Thus after a duration of two hundred and
fifty-three years the kingdom of the ten tribes came to an end.
They were scattered throughout the East. (See CAPTIVITY
"Judah held its ground against Assyria for yet one hundred and
twenty-three years, and became the rallying-point of the
dispersed of every tribe, and eventually gave its name to the
whole race. Those of the people who in the last struggle escaped
into the territories of Judah or other neighbouring countries
naturally looked to Judah as the head and home of their race.
And when Judah itself was carried off to Babylon, many of the
exiled Israelites joined them from Assyria, and swelled that
immense population which made Babylonia a second Israel."
After the deportation of the ten tribes, the deserted land was
colonized by various eastern tribes, whom the king of Assyria
sent thither (Ezra 4:2, 10; 2 Kings 17:24-29). (See KINGS
In contrast with the kingdom of Judah is that of Israel. (1.)
"There was no fixed capital and no religious centre. (2.) The
army was often insubordinate. (3.) The succession was constantly
interrupted, so that out of nineteen kings there were no less
than nine dynasties, each ushered in by a revolution. (4.) The
authorized priests left the kingdom in a body, and the
priesthood established by Jeroboam had no divine sanction and no
promise; it was corrupt at its very source." (Maclean's O. T.
Jehovah is he. (1.) The son of Obed, and father of Azariah (1
(2.) One of the Benjamite slingers that joined David at Ziklag
(1 Chr. 12:3).
(3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2
Chr. 19:2; 20:34), who pronounced the sentence of God against
Baasha, the king of Israel.
(4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and
grandson of Nimshi. The story of his exaltation to the throne is
deeply interesting. During the progress of a war against the
Syrians, who were becoming more and more troublesome to Israel,
in a battle at Ramoth-gilead Jehoram, the king of Israel, had
been wounded; and leaving his army there, had returned to
Jezreel, whither his ally, Ahaziah, king of Judah, had also gone
on a visit of sympathy with him (2 Kings 8:28, 29). The
commanders, being left in charge of the conduct of the war, met
in council; and while engaged in their deliberations, a
messenger from Elisha appeared in the camp, and taking Jehu from
the council, led him into a secret chamber, and there anointed
him king over Israel, and immediately retired and disappeared (2
Kings 9:5, 6). On being interrogated by his companions as to the
object of this mysterious visitor, he informed them of what had
been done, when immediately, with the utmost enthusiasm, they
blew their trumpets and proclaimed him king (2 Kings 9:11-14).
He then with a chosen band set forth with all speed to Jezreel,
where, with his own hand, he slew Jehoram, shooting him through
the heart with an arrow (9:24). The king of Judah, when trying
to escape, was fatally wounded by one of Jehu's soldiers at
Beth-gan. On entering the city, Jehu commanded the eunchs of the
royal palace to cast down Jezebel into the street, where her
mangled body was trodden under foot by the horses. Jehu was now
master of Jezreel, whence he communicated with the persons in
authority in Samaria the capital, commanding them to appear
before him on the morrow with the heads of all the royal princes
of Samaria. Accordingly on the morrow seventy heads were piled
up in two heaps at his gate. At "the shearing-house" (2 Kings
10:12-14) other forty-two connected with the house of Ahab were
put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he
met Jehonadab (q.v.), whom he took into his chariot, and they
entered the capital together. By a cunning stratagem he cut off
all the worshippers of Baal found in Samaria (2 Kings 10:19-25),
and destroyed the temple of the idol (2 Kings 10:27).
Notwithstanding all this apparent zeal for the worship of
Jehovah, Jehu yet tolerated the worship of the golden calves at
Dan and Bethel. For this the divine displeasure rested upon him,
and his kingdom suffered disaster in war with the Syrians (2
Kings 10:29-33). He died after a reign of twenty-eight years
(B.C. 884-856), and was buried in Samaria (10:34-36). "He was
one of those decisive, terrible, and ambitious, yet prudent,
calculating, and passionless men whom God from time to time
raises up to change the fate of empires and execute his
judgments on the earth." He was the first Jewish king who came
in contact with the Assyrian power in the time of Shalmaneser
one who follows on another's heels; supplanter, (Gen. 25:26;
27:36; Hos. 12:2-4), the second born of the twin sons of Isaac
by Rebekah. He was born probably at Lahai-roi, when his father
was fifty-nine and Abraham one hundred and fifty-nine years old.
Like his father, he was of a quiet and gentle disposition, and
when he grew up followed the life of a shepherd, while his
brother Esau became an enterprising hunter. His dealing with
Esau, however, showed much mean selfishness and cunning (Gen.
When Isaac was about 160 years of age, Jacob and his mother
conspired to deceive the aged patriarch (Gen. 27), with the view
of procuring the transfer of the birthright to himself. The
birthright secured to him who possessed it (1) superior rank in
his family (Gen. 49:3); (2) a double portion of the paternal
inheritance (Deut. 21:17); (3) the priestly office in the family
(Num. 8:17-19); and (4) the promise of the Seed in which all
nations of the earth were to be blessed (Gen. 22:18).
Soon after his acquisition of his father's blessing (Gen. 27),
Jacob became conscious of his guilt; and afraid of the anger of
Esau, at the suggestion of Rebekah Isaac sent him away to Haran,
400 miles or more, to find a wife among his cousins, the family
of Laban, the Syrian (28). There he met with Rachel (29). Laban
would not consent to give him his daughter in marriage till he
had served seven years; but to Jacob these years "seemed but a
few days, for the love he had to her." But when the seven years
were expired, Laban craftily deceived Jacob, and gave him his
daughter Leah. Other seven years of service had to be completed
probably before he obtained the beloved Rachel. But "life-long
sorrow, disgrace, and trials, in the retributive providence of
God, followed as a consequence of this double union."
At the close of the fourteen years of service, Jacob desired
to return to his parents, but at the entreaty of Laban he
tarried yet six years with him, tending his flocks (31:41). He
then set out with his family and property "to go to Isaac his
father in the land of Canaan" (Gen. 31). Laban was angry when he
heard that Jacob had set out on his journey, and pursued after
him, overtaking him in seven days. The meeting was of a painful
kind. After much recrimination and reproach directed against
Jacob, Laban is at length pacified, and taking an affectionate
farewell of his daughters, returns to his home in Padanaram. And
now all connection of the Israelites with Mesopotamia is at an
Soon after parting with Laban he is met by a company of
angels, as if to greet him on his return and welcome him back to
the Land of Promise (32:1, 2). He called the name of the place
Mahanaim, i.e., "the double camp," probably his own camp and
that of the angels. The vision of angels was the counterpart of
that he had formerly seen at Bethel, when, twenty years before,
the weary, solitary traveller, on his way to Padan-aram, saw the
angels of God ascending and descending on the ladder whose top
reached to heaven (28:12).
He now hears with dismay of the approach of his brother Esau
with a band of 400 men to meet him. In great agony of mind he
prepares for the worst. He feels that he must now depend only on
God, and he betakes himself to him in earnest prayer, and sends
on before him a munificent present to Esau, "a present to my
lord Esau from thy servant Jacob." Jacob's family were then
transported across the Jabbok; but he himself remained behind,
spending the night in communion with God. While thus engaged,
there appeared one in the form of a man who wrestled with him.
In this mysterious contest Jacob prevailed, and as a memorial of
it his name was changed to Israel (wrestler with God); and the
place where this occured he called Peniel, "for", said he, "I
have seen God face to face, and my life is preserved"
After this anxious night, Jacob went on his way, halting,
mysteriously weakened by the conflict, but strong in the
assurance of the divine favour. Esau came forth and met him; but
his spirit of revenge was appeased, and the brothers met as
friends, and during the remainder of their lives they maintained
friendly relations. After a brief sojourn at Succoth, Jacob
moved forward and pitched his tent near Shechem (q.v.), 33:18;
but at length, under divine directions, he moved to Bethel,
where he made an altar unto God (35:6,7), and where God appeared
to him and renewed the Abrahamic covenant. While journeying from
Bethel to Ephrath (the Canaanite name of Bethlehem), Rachel
died in giving birth to her second son Benjamin (35:16-20),
fifteen or sixteen years after the birth of Joseph. He then
reached the old family residence at Mamre, to wait on the dying
bed of his father Isaac. The complete reconciliation between
Esau and Jacob was shown by their uniting in the burial of the
Jacob was soon after this deeply grieved by the loss of his
beloved son Joseph through the jealousy of his brothers (37:33).
Then follows the story of the famine, and the successive goings
down into Egypt to buy corn (42), which led to the discovery of
the long-lost Joseph, and the patriarch's going down with all
his household, numbering about seventy souls (Ex. 1:5; Deut.
10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob,
"after being strangely tossed about on a very rough ocean, found
at last a tranquil harbour, where all the best affections of his
nature were gently exercised and largely unfolded" (Gen. 48). At
length the end of his checkered course draws nigh, and he
summons his sons to his bedside that he may bless them. Among
his last words he repeats the story of Rachel's death, although
forty years had passed away since that event took place, as
tenderly as if it had happened only yesterday; and when "he had
made an end of charging his sons, he gathered up his feet into
the bed, and yielded up the ghost" (49:33). His body was
embalmed and carried with great pomp into the land of Canaan,
and buried beside his wife Leah in the cave of Machpelah,
according to his dying charge. There, probably, his embalmed
body remains to this day (50:1-13). (See HEBRON T0001712.)
The history of Jacob is referred to by the prophets Hosea
(12:3, 4, 12) and Malachi (1:2). In Micah 1:5 the name is a
poetic synonym for Israel, the kingdom of the ten tribes. There
are, besides the mention of his name along with those of the
other patriarchs, distinct references to events of his life in
Paul's epistles (Rom. 9:11-13; Heb. 12:16; 11:21). See
references to his vision at Bethel and his possession of land at
Shechem in John 1:51; 4:5, 12; also to the famine which was the
occasion of his going down into Egypt in Acts 7:12 (See LUZ
T0002335; BETHEL T0000554.)
The first burial we have an account of is that of Sarah (Gen.
23). The first commercial transaction recorded is that of the
purchase of a burial-place, for which Abraham weighed to Ephron
"four hundred shekels of silver current money with the
merchants." Thus the patriarch became the owner of a part of the
land of Canaan, the only part he ever possessed. When he himself
died, "his sons Isaac and Ishmael buried him in the cave of
Machpelah," beside Sarah his wife (Gen. 25:9).
Deborah, Rebekah's nurse, was buried under Allon-bachuth, "the
oak of weeping" (Gen. 35:8), near to Bethel. Rachel died, and
was buried near Ephrath; "and Jacob set a pillar upon her grave"
(16-20). Isaac was buried at Hebron, where he had died (27, 29).
Jacob, when charging his sons to bury him in the cave of
Machpelah, said, "There they buried Abraham and Sarah his wife;
there they buried Isaac and Rebekah his wife; and there I buried
Leah" (49:31). In compliance with the oath which he made him
swear unto him (47:29-31), Joseph, assisted by his brethren,
buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus,
Moses "took the bones of Joseph with him," and they were buried
in the "parcel of ground" which Jacob had bought of the sons of
Hamor (Josh. 24:32), which became Joseph's inheritance (Gen.
48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as
having taken place in the wilderness. That of Miriam (Num.
20:1), and that of Moses, "in the land of Moab" (Deut. 34:5, 6,
8). There is no account of the actual burial of Aaron, which
probably, however, took place on the summit of Mount Hor (Num.
Joshua was buried "in the border of his inheritance in
Timnath-serah" (Josh. 24: 30).
In Job we find a reference to burying-places, which were
probably the Pyramids (3:14, 15). The Hebrew word for "waste
places" here resembles in sound the Egyptian word for
Samuel, like Moses, was honoured with a national burial (1
Sam. 25:1). Joab (1 Kings 2:34) "was buried in his own house in
In connection with the burial of Saul and his three sons we
meet for the first time with the practice of burning the dead (1
Sam. 31:11-13). The same practice is again referred to by Amos
Absalom was buried "in the wood" where he was slain (2 Sam.
18:17, 18). The raising of the heap of stones over his grave was
intended to mark abhorrence of the person buried (compare Josh.
7:26 and 8:29). There was no fixed royal burying-place for the
Hebrew kings. We find several royal burials taking place,
however, "in the city of David" (1 Kings 2:10; 11:43; 15:8; 2
Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20;
2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the
sepulchres of the sons of David; "and all Judah and the
inhabitants of Jerusalem did him honour at his death" (2 Chr.
Little is said regarding the burial of the kings of Israel.
Some of them were buried in Samaria, the capital of their
kingdom (2 Kings 10:35; 13:9; 14:16).
Our Lord was buried in a new tomb, hewn out of the rock, which
Joseph of Arimathea had prepared for himself (Matt. 27:57-60;
Mark 15:46; John 19:41, 42).
The grave of Lazarus was "a cave, and a stone lay on it" (John
11:38). Graves were frequently either natural caverns or
artificial excavations formed in the sides of rocks (Gen. 23:9;
Matt. 27:60); and coffins were seldom used, unless when the body
was brought from a distance.
God his salvation, the son of Shaphat of Abel-meholah, who
became the attendant and disciple of Elijah (1 Kings 19:16-19).
His name first occurs in the command given to Elijah to anoint
him as his successor (1 Kings 19:16). This was the only one of
the three commands then given to Elijah which he accomplished.
On his way from Sinai to Damascus he found Elisha at his native
place engaged in the labors of the field, ploughing with twelve
yoke of oxen. He went over to him, threw over his shoulders his
rough mantle, and at once adopted him as a son, and invested him
with the prophetical office (compare Luke 9:61, 62). Elisha
accepted the call thus given (about four years before the death
of Ahab), and for some seven or eight years became the close
attendant on Elijah till he was parted from him and taken up
into heaven. During all these years we hear nothing of Elisha
except in connection with the closing scenes of Elijah's life.
After Elijah, Elisha was accepted as the leader of the sons of
the prophets, and became noted in Israel. He possessed,
according to his own request, "a double portion" of Elijah's
spirit (2 Kings 2:9); and for the long period of about sixty
years (B.C. 892-832) held the office of "prophet in Israel" (2
After Elijah's departure, Elisha returned to Jericho, and
there healed the spring of water by casting salt into it (2
Kings 2:21). We next find him at Bethel (2:23), where, with the
sternness of his master, he cursed the youths who came out and
scoffed at him as a prophet of God: "Go up, thou bald head." The
judgment at once took effect, and God terribly visited the
dishonour done to his prophet as dishonour done to himself. We
next read of his predicting a fall of rain when the army of
Jehoram was faint from thirst (2 Kings 3:9-20); of the
multiplying of the poor widow's cruse of oil (4:1-7); the
miracle of restoring to life the son of the woman of Shunem
(4:18-37); the multiplication of the twenty loaves of new barley
into a sufficient supply for an hundred men (4:42-44); of the
cure of Naaman the Syrian of his leprosy (5:1-27); of the
punishment of Gehazi for his falsehood and his covetousness; of
the recovery of the axe lost in the waters of the Jordan
(6:1-7); of the miracle at Dothan, half-way on the road between
Samaria and Jezreel; of the siege of Samaria by the king of
Syria, and of the terrible sufferings of the people in
connection with it, and Elisha's prophecy as to the relief that
would come (2 Kings 6:24-7:2).
We then find Elisha at Damascus, to carry out the command
given to his master to anoint Hazael king over Syria (2 Kings
8:7-15); thereafter he directs one of the sons of the prophets
to anoint Jehu, the son of Jehoshaphat, king of Israel, instead
of Ahab. Thus the three commands given to Elijah (9:1-10) were
at length carried out.
We do not again read of him till we find him on his death-bed
in his own house (2 Kings 13:14-19). Joash, the grandson of
Jehu, comes to mourn over his approaching departure, and utters
the same words as those of Elisha when Elijah was taken away:
"My father, my father! the chariot of Israel, and the horsemen
Afterwards when a dead body is laid in Elisha's grave a year
after his burial, no sooner does it touch the hallowed remains
than the man "revived, and stood up on his feet" (2 Kings
help. (1.) A priest among those that returned to Jerusalem under
Zerubabel (Neh. 12:1).
(2.) The "scribe" who led the second body of exiles that
returned from Babylon to Jerusalem B.C. 459, and author of the
book of Scripture which bears his name. He was the son, or
perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal
descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we
know of his personal history is contained in the last four
chapters of his book, and in Neh. 8 and 12:26.
In the seventh year of the reign of Artaxerxes Longimanus (see
DARIUS T0000975), he obtained leave to go up to Jerusalem and
to take with him a company of Israelites (Ezra 8). Artaxerxes
manifested great interest in Ezra's undertaking, granting him
"all his request," and loading him with gifts for the house of
God. Ezra assembled the band of exiles, probably about 5,000 in
all, who were prepared to go up with him to Jerusalem, on the
banks of the Ahava, where they rested for three days, and were
put into order for their march across the desert, which was
completed in four months. His proceedings at Jerusalem on his
arrival there are recorded in his book.
He was "a ready scribe in the law of Moses," who "had prepared
his heart to seek the law of the Lord and to do it, and to teach
in Israel statutes and judgments." "He is," says Professor
Binnie, "the first well-defined example of an order of men who
have never since ceased in the church; men of sacred erudition,
who devote their lives to the study of the Holy Scriptures, in
order that they may be in a condition to interpret them for the
instruction and edification of the church. It is significant
that the earliest mention of the pulpit occurs in the history of
Ezra's ministry (Neh. 8:4). He was much more of a teacher than a
priest. We learn from the account of his labors in the book of
Nehemiah that he was careful to have the whole people instructed
in the law of Moses; and there is no reason to reject the
constant tradition of the Jews which connects his name with the
collecting and editing of the Old Testament canon. The final
completion of the canon may have been, and probably was, the
work of a later generation; but Ezra seems to have put it much
into the shape in which it is still found in the Hebrew Bible.
When it is added that the complete organization of the synagogue
dates from this period, it will be seen that the age was
emphatically one of Biblical study" (The Psalms: their History,
For about fourteen years, i.e., till B.C. 445, we have no
record of what went on in Jerusalem after Ezra had set in order
the ecclesiastical and civil affairs of the nation. In that year
another distinguished personage, Nehemiah, appears on the scene.
After the ruined wall of the city had been built by Nehemiah,
there was a great gathering of the people at Jerusalem
preparatory to the dedication of the wall. On the appointed day
the whole population assembled, and the law was read aloud to
them by Ezra and his assistants (Neh. 8:3). The remarkable scene
is described in detail. There was a great religious awakening.
For successive days they held solemn assemblies, confessing
their sins and offering up solemn sacrifices. They kept also the
feast of Tabernacles with great solemnity and joyous enthusiasm,
and then renewed their national covenant to be the Lord's.
Abuses were rectified, and arrangements for the temple service
completed, and now nothing remained but the dedication of the
walls of the city (Neh. 12).
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).
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"
(Heb. verb shabbath, meaning "to rest from labour"), the day of
rest. It is first mentioned as having been instituted in
Paradise, when man was in innocence (Gen. 2:2). "The sabbath was
made for man," as a day of rest and refreshment for the body and
of blessing to the soul.
It is next referred to in connection with the gift of manna to
the children of Israel in the wilderness (Ex. 16:23); and
afterwards, when the law was given from Sinai (20:11), the
people were solemnly charged to "remember the sabbath day, to
keep it holy." Thus it is spoken of as an institution already
In the Mosaic law strict regulations were laid down regarding
its observance (Ex. 35:2, 3; Lev. 23:3; 26:34). These were
peculiar to that dispensation.
In the subsequent history of the Jews frequent references are
made to the sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13,
14; Jer. 17:20-22; Neh. 13:19). In later times they perverted
the Sabbath by their traditions. Our Lord rescued it from their
perversions, and recalled to them its true nature and intent
(Matt. 12:10-13; Mark 2:27; Luke 13:10-17).
The Sabbath, originally instituted for man at his creation, is
of permanent and universal obligation. The physical necessities
of man require a Sabbath of rest. He is so constituted that his
bodily welfare needs at least one day in seven for rest from
ordinary labour. Experience also proves that the moral and
spiritual necessities of men also demand a Sabbath of rest. "I
am more and more sure by experience that the reason for the
observance of the Sabbath lies deep in the everlasting
necessities of human nature, and that as long as man is man the
blessedness of keeping it, not as a day of rest only, but as a
day of spiritual rest, will never be annulled. I certainly do
feel by experience the eternal obligation, because of the
eternal necessity, of the Sabbath. The soul withers without it.
It thrives in proportion to its observance. The Sabbath was made
for man. God made it for men in a certain spiritual state
because they needed it. The need, therefore, is deeply hidden in
human nature. He who can dispense with it must be holy and
spiritual indeed. And he who, still unholy and unspiritual,
would yet dispense with it is a man that would fain be wiser
than his Maker" (F. W. Robertson).
The ancient Babylonian calendar, as seen from recently
recovered inscriptions on the bricks among the ruins of the
royal palace, was based on the division of time into weeks of
seven days. The Sabbath is in these inscriptions designated
Sabattu, and defined as "a day of rest for the heart" and "a day
of completion of labour."
The change of the day. Originally at creation the seventh day
of the week was set apart and consecrated as the Sabbath. The
first day of the week is now observed as the Sabbath. Has God
authorized this change? There is an obvious distinction between
the Sabbath as an institution and the particular day set apart
for its observance. The question, therefore, as to the change of
the day in no way affects the perpetual obligation of the
Sabbath as an institution. Change of the day or no change, the
Sabbath remains as a sacred institution the same. It cannot be
If any change of the day has been made, it must have been by
Christ or by his authority. Christ has a right to make such a
change (Mark 2:23-28). As Creator, Christ was the original Lord
of the Sabbath (John 1:3; Heb. 1:10). It was originally a
memorial of creation. A work vastly greater than that of
creation has now been accomplished by him, the work of
redemption. We would naturally expect just such a change as
would make the Sabbath a memorial of that greater work.
True, we can give no text authorizing the change in so many
words. We have no express law declaring the change. But there
are evidences of another kind. We know for a fact that the first
day of the week has been observed from apostolic times, and the
necessary conclusion is, that it was observed by the apostles
and their immediate disciples. This, we may be sure, they never
would have done without the permission or the authority of their
After his resurrection, which took place on the first day of
the week (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1), we never
find Christ meeting with his disciples on the seventh day. But
he specially honoured the first day by manifesting himself to
them on four separate occasions (Matt. 28:9; Luke 24:34, 18-33;
John 20:19-23). Again, on the next first day of the week, Jesus
appeared to his disciples (John 20:26).
Some have calculated that Christ's ascension took place on the
first day of the week. And there can be no doubt that the
descent of the Holy Ghost at Pentecost was on that day (Acts
2:1). Thus Christ appears as instituting a new day to be
observed by his people as the Sabbath, a day to be henceforth
known amongst them as the "Lord's day." The observance of this
"Lord's day" as the Sabbath was the general custom of the
primitive churches, and must have had apostolic sanction (compare
Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the sanction
and authority of Jesus Christ.
The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to
be, as in the Revised Version, "at her desolations."
is "any want of conformity unto or transgression of the law of
God" (1 John 3:4; Rom. 4:15), in the inward state and habit of
the soul, as well as in the outward conduct of the life, whether
by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a
mere violation of the law of our constitution, nor of the system
of things, but an offence against a personal lawgiver and moral
governor who vindicates his law with penalties. The soul that
sins is always conscious that his sin is (1) intrinsically vile
and polluting, and (2) that it justly deserves punishment, and
calls down the righteous wrath of God. Hence sin carries with it
two inalienable characters, (1) ill-desert, guilt (reatus); and
(2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the
moral state of his heart. The disposition to sin, or the habit
of the soul that leads to the sinful act, is itself also sin
(Rom. 6:12-17; Gal. 5:17; James 1:14, 15).
The origin of sin is a mystery, and must for ever remain such
to us. It is plain that for some reason God has permitted sin to
enter this world, and that is all we know. His permitting it,
however, in no way makes God the author of sin.
Adam's sin (Gen. 3:1-6) consisted in his yielding to the
assaults of temptation and eating the forbidden fruit. It
involved in it, (1) the sin of unbelief, virtually making God a
liar; and (2) the guilt of disobedience to a positive command.
By this sin he became an apostate from God, a rebel in arms
against his Creator. He lost the favour of God and communion
with him; his whole nature became depraved, and he incurred the
penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all
mankind, the guilt of their sin was imputed, and the same death
in sin and corrupted nature were conveyed to all their
posterity, descending from them by ordinary generation." Adam
was constituted by God the federal head and representative of
all his posterity, as he was also their natural head, and
therefore when he fell they fell with him (Rom. 5:12-21; 1 Cor.
15:22-45). His probation was their probation, and his fall their
fall. Because of Adam's first sin all his posterity came into
the world in a state of sin and condemnation, i.e., (1) a state
of moral corruption, and (2) of guilt, as having judicially
imputed to them the guilt of Adam's first sin.
"Original sin" is frequently and properly used to denote only
the moral corruption of their whole nature inherited by all men
from Adam. This inherited moral corruption consists in, (1) the
loss of original righteousness; and (2) the presence of a
constant proneness to evil, which is the root and origin of all
actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the
"flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of
sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation
from the life of God" (Eph. 4:18, 19). It influences and
depraves the whole man, and its tendency is still downward to
deeper and deeper corruption, there remaining no recuperative
element in the soul. It is a total depravity, and it is also
universally inherited by all the natural descendants of Adam
(Rom. 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and
regard man as by nature morally and spiritually well;
semi-Pelagians regard him as morally sick; Augustinians, or, as
they are also called, Calvinists, regard man as described above,
spiritually dead (Eph. 2:1; 1 John 3:14).
The doctrine of original sin is proved, (1.) From the fact of
the universal sinfulness of men. "There is no man that sinneth
not" (1 Kings 8:46; Isa. 53:6; Ps. 130:3; Rom. 3:19, 22, 23;
Gal. 3:22). (2.) From the total depravity of man. All men are
declared to be destitute of any principle of spiritual life;
man's apostasy from God is total and complete (Job 15:14-16;
Gen. 6:5,6). (3.) From its early manifestation (Ps. 58:3; Prov.
22:15). (4.) It is proved also from the necessity, absolutely
and universally, of regeneration (John 3:3; 2 Cor. 5:17). (5.)
From the universality of death (Rom. 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins,"
or as literally rendered, "sins with an uplifted hand", i.e.,
defiant acts of sin, in contrast with "errors" or
"inadvertencies" (Ps. 19:13). (2.) "Secret", i.e., hidden sins
(19:12); sins which escape the notice of the soul. (3.) "Sin
against the Holy Ghost" (q.v.), or a "sin unto death" (Matt.
12:31, 32; 1 John 5:16), which amounts to a wilful rejection of
Sin, a city in Egypt, called by the Greeks Pelusium, which
means, as does also the Hebrew name, "clayey" or "muddy," so
called from the abundance of clay found there. It is called by
Ezekel (Ezek. 30:15) "the strength of Egypt, "thus denoting its
importance as a fortified city. It has been identified with the
modern Tineh, "a miry place," where its ruins are to be found.
Of its boasted magnificence only four red granite columns
remain, and some few fragments of others.
(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
probably connected with the Roman family of the Pontii, and
called "Pilate" from the Latin pileatus, i.e., "wearing the
pileus", which was the "cap or badge of a manumitted slave," as
indicating that he was a "freedman," or the descendant of one.
He was the sixth in the order of the Roman procurators of Judea
(A.D. 26-36). His headquarters were at Caesarea, but he
frequently went up to Jerusalem. His reign extended over the
period of the ministry of John the Baptist and of Jesus Christ,
in connection with whose trial his name comes into prominent
notice. Pilate was a "typical Roman, not of the antique, simple
stamp, but of the imperial period, a man not without some
remains of the ancient Roman justice in his soul, yet
pleasure-loving, imperious, and corrupt. He hated the Jews whom
he ruled, and in times of irritation freely shed their blood.
They returned his hatred with cordiality, and accused him of
every crime, maladministration, cruelty, and robbery. He visited
Jerusalem as seldom as possible; for, indeed, to one accustomed
to the pleasures of Rome, with its theatres, baths, games, and
gay society, Jerusalem, with its religiousness and
ever-smouldering revolt, was a dreary residence. When he did
visit it he stayed in the palace of Herod the Great, it being
common for the officers sent by Rome into conquered countries to
occupy the palaces of the displaced sovereigns."
After his trial before the Sanhedrin, Jesus was brought to the
Roman procurator, Pilate, who had come up to Jerusalem as usual
to preserve order during the Passover, and was now residing,
perhaps, in the castle of Antonia, or it may be in Herod's
palace. Pilate came forth from his palace and met the deputation
from the Sanhedrin, who, in answer to his inquiry as to the
nature of the accusation they had to prefer against Jesus,
accused him of being a "malefactor." Pilate was not satisfied
with this, and they further accused him (1) of sedition, (2)
preventing the payment of the tribute to Caesar, and (3) of
assuming the title of king (Luke 23:2). Pilate now withdrew with
Jesus into the palace (John 18:33) and examined him in private
(37,38); and then going out to the deputation still standing
before the gate, he declared that he could find no fault in
Jesus (Luke 23:4). This only aroused them to more furious
clamour, and they cried that he excited the populace "throughout
all Jewry, beginning from Galilee." When Pilate heard of
Galilee, he sent the accused to Herod Antipas, who had
jurisdiction over that province, thus hoping to escape the
difficulty in which he found himself. But Herod, with his men of
war, set Jesus at nought, and sent him back again to Pilate,
clad in a purple robe of mockery (23:11, 12).
Pilate now proposed that as he and Herod had found no fault in
him, they should release Jesus; and anticipating that they would
consent to this proposal, he ascended the judgment-seat as if
ready to ratify the decision (Matt. 27:19). But at this moment
his wife (Claudia Procula) sent a message to him imploring him
to have nothing to do with the "just person." Pilate's feelings
of perplexity and awe were deepened by this incident, while the
crowd vehemently cried out, "Not this man, but Barabbas." Pilate
answered, "What then shall I do with Jesus?" The fierce cry
immediately followed. "Let him be crucified." Pilate, apparently
vexed, and not knowning what to do, said, "Why, what evil hath
he done?" but with yet fiercer fanaticism the crowd yelled out,
"Away with him! crucify him, crucify him!" Pilate yielded, and
sent Jesus away to be scourged. This scourging was usually
inflicted by lictors; but as Pilate was only a procurator he had
no lictor, and hence his soldiers inflicted this terrible
punishment. This done, the soldiers began to deride the
sufferer, and they threw around him a purple robe, probably some
old cast-off robe of state (Matt. 27:28; John 19:2), and putting
a reed in his right hand, and a crowd of thorns on his head,
bowed the knee before him in mockery, and saluted him, saying,
"Hail, King of the Jews!" They took also the reed and smote him
with it on the head and face, and spat in his face, heaping upon
him every indignity.
Pilate then led forth Jesus from within the Praetorium (Matt.
27:27) before the people, wearing the crown of thorns and the
purple robe, saying, "Behold the man!" But the sight of Jesus,
now scourged and crowned and bleeding, only stirred their hatred
the more, and again they cried out, "Crucify him, crucify him!"
and brought forth this additional charge against him, that he
professed to be "the Son of God." Pilate heard this accusation
with a superstitious awe, and taking him once more within the
Praetorium, asked him, "Whence art thou?" Jesus gave him no
answer. Pilate was irritated by his continued silence, and said,
"Knowest thou not that I have power to crucify thee?" Jesus,
with calm dignity, answered the Roman, "Thou couldest have no
power at all against me, except it were given thee from above."
After this Pilate seemed more resolved than ever to let Jesus
go. The crowd perceiving this cried out, "If thou let this man
go, thou art not Caesar's friend." This settled the matter. He
was afraid of being accused to the emperor. Calling for water,
he washed his hands in the sight of the people, saying, "I am
innocent of the blood of this just person." The mob, again
scorning his scruples, cried, "His blood be on us, and on our
children." Pilate was stung to the heart by their insults, and
putting forth Jesus before them, said, "Shall I crucify your
King?" The fatal moment had now come. They madly exclaimed, "We
have no king but Caesar;" and now Jesus is given up to them, and
led away to be crucified.
By the direction of Pilate an inscription was placed,
according to the Roman custom, over the cross, stating the crime
for which he was crucified. Having ascertained from the
centurion that he was dead, he gave up the body to Joseph of
Arimathea to be buried. Pilate's name now disappears from the
Gospel history. References to him, however, are found in the
Acts of the Apostles (3:13; 4:27; 13:28), and in 1 Tim. 6:13. In
A.D. 36 the governor of Syria brought serious accusations
against Pilate, and he was banished to Vienne in Gaul, where,
according to tradition, he committed suicide.
The common Hebrew word for wine is "yayin", from a root meaning
"to boil up," "to be in a ferment." Others derive it from a root
meaning "to tread out," and hence the juice of the grape trodden
out. The Greek word for wine is "oinos", and the Latin "vinun".
But besides this common Hebrew word, there are several others
which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1),
which, however, rather denotes a solid cake of pressed grapes,
or, as in the Revised Version, a cake of raisins.
(2.) 'Asis, "sweet wine," or "new wine," the product of the
same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18; Amos 9:13),
from a root meaning "to tread," hence juice trodden out or
pressed out, thus referring to the method by which the juice is
obtained. The power of intoxication is ascribed to it.
(3.) Hometz. See VINEGAR T0003771.
(4.) Hemer, Deut. 32:14 (rendered "blood of the grape") Isa.
27:2 ("red wine"), Ezra 6:9; 7:22; Dan. 5:1, 2, 4. This word
conveys the idea of "foaming," as in the process of
fermentation, or when poured out. It is derived from the root
"hamar", meaning "to boil up," and also "to be red," from the
idea of boiling or becoming inflamed.
(5.) 'Enabh, a grape (Deut. 32:14). The last clause of this
verse should be rendered as in the Revised Version, "and of the
blood of the grape ['enabh] thou drankest wine [hemer]." In Hos.
3:1 the phrase in Authorized Version, "flagons of wine," is in
the Revised Version correctly "cakes of raisins." (Compare Gen.
49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is
rendered in the plural "grapes.")
(6.) Mesekh, properly a mixture of wine and water with spices
that increase its stimulating properties (Isa. 5:22). Ps. 75:8,
"The wine [yayin] is red; it is full of mixture [mesekh];" Prov.
23:30, "mixed wine;" Isa. 65:11, "drink offering" (R.V.,
(7.) Tirosh, properly "must," translated "wine" (Deut. 28:51);
"new wine" (Prov. 3:10); "sweet wine" (Micah 6:15; R.V.,
"vintage"). This Hebrew word has been traced to a root meaning
"to take possession of" and hence it is supposed that tirosh is
so designated because in intoxicating it takes possession of the
brain. Among the blessings promised to Esau (Gen. 27:28) mention
is made of "plenty of corn and tirosh." Israel is called "a
land of corn and tirosh" (Deut. 33:28; compare Isa. 36:17). See
also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, ("wine
[yayin] and new wine [tirosh] take away the heart").
(8.) Sobhe (root meaning "to drink to excess," "to suck up,"
"absorb"), found only in Isa. 1:22, Hos. 4:18 ("their drink;"
Gesen. and marg. of R.V., "their carouse"), and Nah. 1:10
("drunken as drunkards;" lit., "soaked according to their
drink;" R.V., "drenched, as it were, in their drink", i.e.,
according to their sobhe).
(9.) Shekar, "strong drink," any intoxicating liquor; from a
root meaning "to drink deeply," "to be drunken", a generic term
applied to all fermented liquors, however obtained. Num. 28:7,
"strong wine" (R.V., "strong drink"). It is sometimes
distinguished from wine, c.g., Lev. 10:9, "Do not drink wine
[yayin] nor strong drink [shekar];" Num. 6:3; Judg. 13:4, 7;
Isa. 28:7 (in all these places rendered "strong drink").
Translated "strong drink" also in Isa. 5:11; 24:9; 29:9; 56:12;
Prov. 20:1; 31:6; Micah 2:11.
(10.) Yekebh (Deut. 16:13, but in R.V. correctly
"wine-press"), a vat into which the new wine flowed from the
press. Joel 2:24, "their vats;" 3:13, "the fats;" Prov. 3:10,
"Thy presses shall burst out with new wine [tirosh];" Hag. 2:16;
Jer. 48:33, "wine-presses;" 2 Kings 6:27; Job. 24:11.
(11.) Shemarim (only in plural), "lees" or "dregs" of wine. In
Isa. 25:6 it is rendered "wines on the lees", i.e., wine that
has been kept on the lees, and therefore old wine.
(12.) Mesek, "a mixture," mixed or spiced wine, not diluted
with water, but mixed with drugs and spices to increase its
strength, or, as some think, mingled with the lees by being
shaken (Ps. 75:8; Prov. 23:30).
In Acts 2:13 the word "gleukos", rendered "new wine," denotes
properly "sweet wine." It must have been intoxicating.
In addition to wine the Hebrews also made use of what they
called "debash", which was obtained by boiling down must to
one-half or one-third of its original bulk. In Gen. 43:11 this
word is rendered "honey." It was a kind of syrup, and is called
by the Arabs at the present day dibs. This word occurs in the
phrase "a land flowing with milk and honey" (debash), Ex. 3:8,
17; 13:5; 33:3; Lev. 20:24; Num. 13: 27. (See HONEY T0001809.)
Our Lord miraculously supplied wine at the marriage feast in
Cana of Galilee (John 2:1-11). The Rechabites were forbidden the
use of wine (Jer. 35). The Nazarites also were to abstain from
its use during the period of their vow (Num. 6:1-4); and those
who were dedicated as Nazarites from their birth were
perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33).
The priests, too, were forbidden the use of wine and strong
drink when engaged in their sacred functions (Lev. 10:1, 9-11).
"Wine is little used now in the East, from the fact that
Mohammedans are not allowed to taste it, and very few of other
creeds touch it. When it is drunk, water is generally mixed with
it, and this was the custom in the days of Christ also. The
people indeed are everywhere very sober in hot climates; a
drunken person, in fact, is never seen", (Geikie's Life of
Christ). The sin of drunkenness, however, must have been not
uncommon in the olden times, for it is mentioned either
metaphorically or literally more than seventy times in the
A drink-offering of wine was presented with the daily
sacrifice (Ex. 29:40, 41), and also with the offering of the
first-fruits (Lev. 23:13), and with various other sacrifices
(Num. 15:5, 7, 10). Wine was used at the celebration of the
Passover. And when the Lord's Supper was instituted, the wine
and the unleavened bread then on the paschal table were by our
Lord set apart as memorials of his body and blood.
Several emphatic warnings are given in the New Testament
against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph.
5:18; 1 Tim. 3:8; Titus 1:7).
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
originally called Simon (=Simeon ,i.e., "hearing"), a very
common Jewish name in the New Testament. He was the son of Jona
(Matt. 16:17). His mother is nowhere named in Scripture. He had
a younger brother called Andrew, who first brought him to Jesus
(John 1:40-42). His native town was Bethsaida, on the western
coast of the Sea of Galilee, to which also Philip belonged. Here
he was brought up by the shores of the Sea of Galilee, and was
trained to the occupation of a fisher. His father had probably
died while he was still young, and he and his brother were
brought up under the care of Zebedee and his wife Salome (Matt.
27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew,
James, and John, spent their boyhood and early manhood in
constant fellowship. Simon and his brother doubtless enjoyed all
the advantages of a religious training, and were early
instructed in an acquaintance with the Scriptures and with the
great prophecies regarding the coming of the Messiah. They did
not probably enjoy, however, any special training in the study
of the law under any of the rabbis. When Peter appeared before
the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).
"Simon was a Galilean, and he was that out and out...The
Galileans had a marked character of their own. They had a
reputation for an independence and energy which often ran out
into turbulence. They were at the same time of a franker and
more transparent disposition than their brethren in the south.
In all these respects, in bluntness, impetuosity, headiness, and
simplicity, Simon was a genuine Galilean. They spoke a peculiar
dialect. They had a difficulty with the guttural sounds and some
others, and their pronunciation was reckoned harsh in Judea. The
Galilean accent stuck to Simon all through his career. It
betrayed him as a follower of Christ when he stood within the
judgment-hall (Mark 14:70). It betrayed his own nationality and
that of those conjoined with him on the day of Pentecost (Acts
2:7)." It would seem that Simon was married before he became an
apostle. His wife's mother is referred to (Matt. 8:14; Mark
1:30; Luke 4:38). He was in all probability accompanied by his
wife on his missionary journeys (1 Cor. 9:5; compare 1 Pet. 5:13).
He appears to have been settled at Capernaum when Christ
entered on his public ministry, and may have reached beyond the
age of thirty. His house was large enough to give a home to his
brother Andrew, his wife's mother, and also to Christ, who seems
to have lived with him (Mark 1:29, 36; 2:1), as well as to his
own family. It was apparently two stories high (2:4).
At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John
the Baptist had borne testimony concerning Jesus as the "Lamb of
God" (John 1:29-36). Andrew and John hearing it, followed Jesus,
and abode with him where he was. They were convinced, by his
gracious words and by the authority with which he spoke, that he
was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth
and found Simon and brought him to Jesus (John 1:41).
Jesus at once recognized Simon, and declared that hereafter he
would be called Cephas, an Aramaic name corresponding to the
Greek Petros, which means "a mass of rock detached from the
living rock." The Aramaic name does not occur again, but the
name Peter gradually displaces the old name Simon, though our
Lord himself always uses the name Simon when addressing him
(Matt. 17:25; Mark 14:37; Luke 22:31, compare 21:15-17). We are
not told what impression the first interview with Jesus produced
on the mind of Simon. When we next meet him it is by the Sea of
Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James
and John) had had an unsuccessful night's fishing. Jesus
appeared suddenly, and entering into Simon's boat, bade him
launch forth and let down the nets. He did so, and enclosed a
great multitude of fishes. This was plainly a miracle wrought
before Simon's eyes. The awe-stricken disciple cast himself at
the feet of Jesus, crying, "Depart from me; for I am a sinful
man, O Lord" (Luke 5:8). Jesus addressed him with the assuring
words, "Fear not," and announced to him his life's work. Simon
responded at once to the call to become a disciple, and after
this we find him in constant attendance on our Lord.
He is next called into the rank of the apostleship, and
becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the
world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16),
and takes a more and more prominent part in all the leading
events of our Lord's life. It is he who utters that notable
profession of faith at Capernaum (John 6:66-69), and again at
Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).
This profession at Caesarea was one of supreme importance, and
our Lord in response used these memorable words: "Thou art
Peter, and upon this rock I will build my church."
"From that time forth" Jesus began to speak of his sufferings.
For this Peter rebuked him. But our Lord in return rebuked
Peter, speaking to him in sterner words than he ever used to any
other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the
close of his brief sojourn at Caesarea our Lord took Peter and
James and John with him into "an high mountain apart," and was
transfigured before them. Peter on that occasion, under the
impression the scene produced on his mind, exclaimed, "Lord, it
is good for us to be here: let us make three tabernacles" (Matt.
On his return to Capernaum the collectors of the temple tax (a
didrachma, half a sacred shekel), which every Israelite of
twenty years old and upwards had to pay (Ex. 30:15), came to
Peter and reminded him that Jesus had not paid it (Matt.
17:24-27). Our Lord instructed Peter to go and catch a fish in
the lake and take from its mouth the exact amount needed for the
tax, viz., a stater, or two half-shekels. "That take," said our
Lord, "and give unto them for me and thee."
As the end was drawing nigh, our Lord sent Peter and John
(Luke 22:7-13) into the city to prepare a place where he should
keep the feast with his disciples. There he was forewarned of
the fearful sin into which he afterwards fell (22:31-34). He
accompanied our Lord from the guest-chamber to the garden of
Gethsemane (Luke 22:39-46), which he and the other two who had
been witnesses of the transfiguration were permitted to enter
with our Lord, while the rest were left without. Here he passed
through a strange experience. Under a sudden impulse he cut off
the ear of Malchus (47-51), one of the band that had come forth
to take Jesus. Then follow the scenes of the judgment-hall
(54-61) and his bitter grief (62).
He is found in John's company early on the morning of the
resurrection. He boldly entered into the empty grave (John
20:1-10), and saw the "linen clothes laid by themselves" (Luke
24:9-12). To him, the first of the apostles, our risen Lord
revealed himself, thus conferring on him a signal honour, and
showing how fully he was restored to his favour (Luke 24:34; 1
Cor. 15:5). We next read of our Lord's singular interview with
Peter on the shores of the Sea of Galilee, where he thrice asked
him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See
After this scene at the lake we hear nothing of Peter till he
again appears with the others at the ascension (Acts 1:15-26).
It was he who proposed that the vacancy caused by the apostasy
of Judas should be filled up. He is prominent on the day of
Pentecost (2:14-40). The events of that day "completed the
change in Peter himself which the painful discipline of his fall
and all the lengthened process of previous training had been
slowly making. He is now no more the unreliable, changeful,
self-confident man, ever swaying between rash courage and weak
timidity, but the stead-fast, trusted guide and director of the
fellowship of believers, the intrepid preacher of Christ in
Jerusalem and abroad. And now that he is become Cephas indeed,
we hear almost nothing of the name Simon (only in Acts 10:5, 32;
15:14), and he is known to us finally as Peter."
After the miracle at the temple gate (Acts 3) persecution
arose against the Christians, and Peter was cast into prison. He
boldly defended himself and his companions at the bar of the
council (4:19, 20). A fresh outburst of violence against the
Christians (5:17-21) led to the whole body of the apostles being
cast into prison; but during the night they were wonderfully
delivered, and were found in the morning teaching in the temple.
A second time Peter defended them before the council (Acts
5:29-32), who, "when they had called the apostles and beaten
them, let them go."
The time had come for Peter to leave Jerusalem. After
labouring for some time in Samaria, he returned to Jerusalem,
and reported to the church there the results of his work (Acts
8:14-25). Here he remained for a period, during which he met
Paul for the first time since his conversion (9:26-30; Gal.
1:18). Leaving Jerusalem again, he went forth on a missionary
journey to Lydda and Joppa (Acts 9:32-43). He is next called on
to open the door of the Christian church to the Gentiles by the
admission of Cornelius of Caesarea (ch. 10).
After remaining for some time at Caesarea, he returned to
Jerusalem (Acts 11:1-18), where he defended his conduct with
reference to the Gentiles. Next we hear of his being cast into
prison by Herod Agrippa (12:1-19); but in the night an angel of
the Lord opened the prison gates, and he went forth and found
refuge in the house of Mary.
He took part in the deliberations of the council in Jerusalem
(Acts 15:1-31; Gal. 2:1-10) regarding the relation of the
Gentiles to the church. This subject had awakened new interest
at Antioch, and for its settlement was referred to the council
of the apostles and elders at Jerusalem. Here Paul and Peter met
We have no further mention of Peter in the Acts of the
Apostles. He seems to have gone down to Antioch after the
council at Jerusalem, and there to have been guilty of
dissembling, for which he was severely reprimanded by Paul (Gal.
2:11-16), who "rebuked him to his face."
After this he appears to have carried the gospel to the east,
and to have laboured for a while at Babylon, on the Euphrates (1
Pet. 5:13). There is no satisfactory evidence that he was ever
at Rome. Where or when he died is not certainly known. Probably
he died between A.D. 64 and 67.
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).
=Saul (q.v.) was born about the same time as our Lord. His
circumcision-name was Saul, and probably the name Paul was also
given to him in infancy "for use in the Gentile world," as
"Saul" would be his Hebrew home-name. He was a native of Tarsus,
the capital of Cilicia, a Roman province in the south-east of
Asia Minor. That city stood on the banks of the river Cydnus,
which was navigable thus far; hence it became a centre of
extensive commercial traffic with many countries along the
shores of the Mediterranean, as well as with the countries of
central Asia Minor. It thus became a city distinguished for the
wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in
reputation even than the universities of Athens and Alexandria,
the only others that then existed. Here Saul was born, and here
he spent his youth, doubtless enjoying the best education his
native city could afford. His father was of the straitest sect
of the Jews, a Pharisee, of the tribe of Benjamin, of pure and
unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing
regarding his mother; but there is reason to conclude that she
was a pious woman, and that, like-minded with her husband, she
exercised all a mother influence in moulding the character of
her son, so that he could afterwards speak of himself as being,
from his youth up, "touching the righteousness which is in the
law, blameless" (Phil. 3:6).
We read of his sister and his sister's son (Acts 23:16), and
of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father
was a Roman citizen. How he obtained this privilege we are not
informed. "It might be bought, or won by distinguished service
to the state, or acquired in several other ways; at all events,
his son was freeborn. It was a valuable privilege, and one that
was to prove of great use to Paul, although not in the way in
which his father might have been expected to desire him to make
use of it." Perhaps the most natural career for the youth to
follow was that of a merchant. "But it was decided that...he
should go to college and become a rabbi, that is, a minister, a
teacher, and a lawyer all in one."
According to Jewish custom, however, he learned a trade before
entering on the more direct preparation for the sacred
profession. The trade he acquired was the making of tents from
goats' hair cloth, a trade which was one of the commonest in
His preliminary education having been completed, Saul was
sent, when about thirteen years of age probably, to the great
Jewish school of sacred learning at Jerusalem as a student of
the law. Here he became a pupil of the celebrated rabbi
Gamaliel, and here he spent many years in an elaborate study of
the Scriptures and of the many questions concerning them with
which the rabbis exercised themselves. During these years of
diligent study he lived "in all good conscience," unstained by
the vices of that great city.
After the period of his student-life expired, he probably left
Jerusalem for Tarsus, where he may have been engaged in
connection with some synagogue for some years. But we find him
back again at Jerusalem very soon after the death of our Lord.
Here he now learned the particulars regarding the crucifixion,
and the rise of the new sect of the "Nazarenes."
For some two years after Pentecost, Christianity was quietly
spreading its influence in Jerusalem. At length Stephen, one of
the seven deacons, gave forth more public and aggressive
testimony that Jesus was the Messiah, and this led to much
excitement among the Jews and much disputation in their
synagogues. Persecution arose against Stephen and the followers
of Christ generally, in which Saul of Tarsus took a prominent
part. He was at this time probably a member of the great
Sanhedrin, and became the active leader in the furious
persecution by which the rulers then sought to exterminate
But the object of this persecution also failed. "They that
were scattered abroad went everywhere preaching the word." The
anger of the persecutor was thereby kindled into a fiercer
flame. Hearing that fugitives had taken refuge in Damascus, he
obtained from the chief priest letters authorizing him to
proceed thither on his persecuting career. This was a long
journey of about 130 miles, which would occupy perhaps six days,
during which, with his few attendants, he steadily went onward,
"breathing out threatenings and slaughter." But the crisis of
his life was at hand. He had reached the last stage of his
journey, and was within sight of Damascus. As he and his
companions rode on, suddenly at mid-day a brilliant light shone
round them, and Saul was laid prostrate in terror on the ground,
a voice sounding in his ears, "Saul, Saul, why persecutest thou
me?" The risen Saviour was there, clothed in the vesture of his
glorified humanity. In answer to the anxious inquiry of the
stricken persecutor, "Who art thou, Lord?" he said, "I am Jesus
whom thou persecutest" (Acts 9:5; 22:8; 26:15).
This was the moment of his conversion, the most solemn in all
his life. Blinded by the dazzling light (Acts 9:8), his
companions led him into the city, where, absorbed in deep
thought for three days, he neither ate nor drank (9:11).
Ananias, a disciple living in Damascus, was informed by a vision
of the change that had happened to Saul, and was sent to him to
open his eyes and admit him by baptism into the Christian church
(9:11-16). The whole purpose of his life was now permanently
Immediately after his conversion he retired into the solitudes
of Arabia (Gal. 1:17), perhaps of "Sinai in Arabia," for the
purpose, probably, of devout study and meditation on the
marvellous revelation that had been made to him. "A veil of
thick darkness hangs over this visit to Arabia. Of the scenes
among which he moved, of the thoughts and occupations which
engaged him while there, of all the circumstances of a crisis
which must have shaped the whole tenor of his after-life,
absolutely nothing is known. 'Immediately,' says St. Paul, 'I
went away into Arabia.' The historian passes over the incident
[compare Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious
pause, a moment of suspense, in the apostle's history, a
breathless calm, which ushers in the tumultuous storm of his
active missionary life." Coming back, after three years, to
Damascus, he began to preach the gospel "boldly in the name of
Jesus" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor.
11:33) from the Jews and betake himself to Jerusalem. Here he
tarried for three weeks, but was again forced to flee (Acts
9:28, 29) from persecution. He now returned to his native Tarsus
(Gal. 1:21), where, for probably about three years, we lose
sight of him. The time had not yet come for his entering on his
great life-work of preaching the gospel to the Gentiles.
At length the city of Antioch, the capital of Syria, became
the scene of great Christian activity. There the gospel gained a
firm footing, and the cause of Christ prospered. Barnabas
(q.v.), who had been sent from Jerusalem to superintend the work
at Antioch, found it too much for him, and remembering Saul, he
set out to Tarsus to seek for him. He readily responded to the
call thus addressed to him, and came down to Antioch, which for
"a whole year" became the scene of his labors, which were
crowned with great success. The disciples now, for the first
time, were called "Christians" (Acts 11:26).
The church at Antioch now proposed to send out missionaries to
the Gentiles, and Saul and Barnabas, with John Mark as their
attendant, were chosen for this work. This was a great epoch in
the history of the church. Now the disciples began to give
effect to the Master's command: "Go ye into all the world, and
preach the gospel to every creature."
The three missionaries went forth on the first missionary
tour. They sailed from Seleucia, the seaport of Antioch, across
to Cyprus, some 80 miles to the south-west. Here at Paphos,
Sergius Paulus, the Roman proconsul, was converted, and now Saul
took the lead, and was ever afterwards called Paul. The
missionaries now crossed to the mainland, and then proceeded 6
or 7 miles up the river Cestrus to Perga (Acts 13:13), where
John Mark deserted the work and returned to Jerusalem. The two
then proceeded about 100 miles inland, passing through
Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this
tour are the Pisidian Antioch, where Paul delivered his first
address of which we have any record (13:16-51; compare 10:30-43),
Iconium, Lystra, and Derbe. They returned by the same route to
see and encourage the converts they had made, and ordain elders
in every city to watch over the churches which had been
gathered. From Perga they sailed direct for Antioch, from which
they had set out.
After remaining "a long time", probably till A.D. 50 or 51, in
Antioch, a great controversy broke out in the church there
regarding the relation of the Gentiles to the Mosaic law. For
the purpose of obtaining a settlement of this question, Paul and
Barnabas were sent as deputies to consult the church at
Jerusalem. The council or synod which was there held (Acts 15)
decided against the Judaizing party; and the deputies,
accompanied by Judas and Silas, returned to Antioch, bringing
with them the decree of the council.
After a short rest at Antioch, Paul said to Barnabas: "Let us
go again and visit our brethren in every city where we have
preached the word of the Lord, and see how they do." Mark
proposed again to accompany them; but Paul refused to allow him
to go. Barnabas was resolved to take Mark, and thus he and Paul
had a sharp contention. They separated, and never again met.
Paul, however, afterwards speaks with honour of Barnabas, and
sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).
Paul took with him Silas, instead of Barnabas, and began his
second missionary journey about A.D. 51. This time he went by
land, revisiting the churches he had already founded in Asia.
But he longed to enter into "regions beyond," and still went
forward through Phrygia and Galatia (16:6). Contrary to his
intention, he was constrained to linger in Galatia (q.v.), on
account of some bodily affliction (Gal. 4:13, 14). Bithynia, a
populous province on the shore of the Black Sea, lay now before
him, and he wished to enter it; but the way was shut, the Spirit
in some manner guiding him in another direction, till he came
down to the shores of the AEgean and arrived at Troas, on the
north-western coast of Asia Minor (Acts 16:8). Of this long
journey from Antioch to Troas we have no account except some
references to it in his Epistle to the Galatians (4:13).
As he waited at Troas for indications of the will of God as to
his future movements, he saw, in the vision of the night, a man
from the opposite shores of Macedonia standing before him, and
heard him cry, "Come over, and help us" (Acts 16:9). Paul
recognized in this vision a message from the Lord, and the very
next day set sail across the Hellespont, which separated him
from Europe, and carried the tidings of the gospel into the
Western world. In Macedonia, churches were planted in Philippi,
Thessalonica, and Berea. Leaving this province, Paul passed into
Achaia, "the paradise of genius and renown." He reached Athens,
but quitted it after, probably, a brief sojourn (17:17-31). The
Athenians had received him with cold disdain, and he never
visited that city again. He passed over to Corinth, the seat of
the Roman government of Achaia, and remained there a year and a
half, labouring with much success. While at Corinth, he wrote
his two epistles to the church of Thessalonica, his earliest
apostolic letters, and then sailed for Syria, that he might be
in time to keep the feast of Pentecost at Jerusalem. He was
accompanied by Aquila and Priscilla, whom he left at Ephesus, at
which he touched, after a voyage of thirteen or fifteen days. He
landed at Caesarea, and went up to Jerusalem, and having
"saluted the church" there, and kept the feast, he left for
Antioch, where he abode "some time" (Acts 18:20-23).
He then began his third missionary tour. He journeyed by land
in the "upper coasts" (the more eastern parts) of Asia Minor,
and at length made his way to Ephesus, where he tarried for no
less than three years, engaged in ceaseless Christian labour.
"This city was at the time the Liverpool of the Mediterranean.
It possessed a splendid harbour, in which was concentrated the
traffic of the sea which was then the highway of the nations;
and as Liverpool has behind her the great towns of Lancashire,
so had Ephesus behind and around her such cities as those
mentioned along with her in the epistles to the churches in the
book of Revelation, Smyrna, Pergamos, Thyatira, Sardis,
Philadelphia, and Laodicea. It was a city of vast wealth, and it
was given over to every kind of pleasure, the fame of its
theatres and race-course being world-wide" (Stalker's Life of
St. Paul). Here a "great door and effectual" was opened to the
apostle. His fellow-labourers aided him in his work, carrying
the gospel to Colosse and Laodicea and other places which they
Very shortly before his departure from Ephesus, the apostle
wrote his First Epistle to the Corinthians (q.v.). The
silversmiths, whose traffic in the little images which they made
was in danger (see DEMETRIUS T0001013), organized a riot
against Paul, and he left the city, and proceeded to Troas (2
Cor. 2:12), whence after some time he went to meet Titus in
Macedonia. Here, in consequence of the report Titus brought from
Corinth, he wrote his second epistle to that church. Having
spent probably most of the summer and autumn in Macedonia,
visiting the churches there, specially the churches of Philippi,
Thessalonica, and Berea, probably penetrating into the interior,
to the shores of the Adriatic (Rom. 15:19), he then came into
Greece, where he abode three month, spending probably the
greater part of this time in Corinth (Acts 20:2). During his
stay in this city he wrote his Epistle to the Galatians, and
also the great Epistle to the Romans. At the end of the three
months he left Achaia for Macedonia, thence crossed into Asia
Minor, and touching at Miletus, there addressed the Ephesian
presbyters, whom he had sent for to meet him (Acts 20:17), and
then sailed for Tyre, finally reaching Jerusalem, probably in
the spring of A.D. 58.
While at Jerusalem, at the feast of Pentecost, he was almost
murdered by a Jewish mob in the temple. (See TEMPLE, HEROD'S
T0003611.) Rescued from their violence by the Roman commandant,
he was conveyed as a prisoner to Caesarea, where, from various
causes, he was detained a prisoner for two years in Herod's
praetorium (Acts 23:35). "Paul was not kept in close
confinement; he had at least the range of the barracks in which
he was detained. There we can imagine him pacing the ramparts on
the edge of the Mediterranean, and gazing wistfully across the
blue waters in the direction of Macedonia, Achaia, and Ephesus,
where his spiritual children were pining for him, or perhaps
encountering dangers in which they sorely needed his presence.
It was a mysterious providence which thus arrested his energies
and condemned the ardent worker to inactivity; yet we can now
see the reason for it. Paul was needing rest. After twenty years
of incessant evangelization, he required leisure to garner the
harvest of experience...During these two years he wrote nothing;
it was a time of internal mental activity and silent progress"
(Stalker's Life of St. Paul).
At the end of these two years Felix (q.v.) was succeeded in
the governorship of Israel by Porcius Festus, before whom the
apostle was again heard. But judging it right at this crisis to
claim the privilege of a Roman citizen, he appealed to the
emperor (Acts 25:11). Such an appeal could not be disregarded,
and Paul was at once sent on to Rome under the charge of one
Julius, a centurion of the "Augustan cohort." After a long and
perilous voyage, he at length reached the imperial city in the
early spring, probably, of A.D. 61. Here he was permitted to
occupy his own hired house, under constant military custody.
This privilege was accorded to him, no doubt, because he was a
Roman citizen, and as such could not be put into prison without
a trial. The soldiers who kept guard over Paul were of course
changed at frequent intervals, and thus he had the opportunity
of preaching the gospel to many of them during these "two whole
years," and with the blessed result of spreading among the
imperial guards, and even in Caesar's household, an interest in
the truth (Phil. 1:13). His rooms were resorted to by many
anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31),
and thus his imprisonment "turned rather to the furtherance of
the gospel," and his "hired house" became the centre of a
gracious influence which spread over the whole city. According
to a Jewish tradition, it was situated on the borders of the
modern Ghetto, which has been the Jewish quarters in Rome from
the time of Pompey to the present day. During this period the
apostle wrote his epistles to the Colossians, Ephesians,
Philippians, and to Philemon, and probably also to the Hebrews.
This first imprisonment came at length to a close, Paul having
been acquitted, probably because no witnesses appeared against
him. Once more he set out on his missionary labors, probably
visiting western and eastern Europe and Asia Minor. During this
period of freedom he wrote his First Epistle to Timothy and his
Epistle to Titus. The year of his release was signalized by the
burning of Rome, which Nero saw fit to attribute to the
Christians. A fierce persecution now broke out against the
Christians. Paul was siezed, and once more conveyed to Rome a
prisoner. During this imprisonment he probably wrote the Second
Epistle to Timothy, the last he ever wrote. "There can be little
doubt that he appered again at Nero's bar, and this time the
charge did not break down. In all history there is not a more
startling illustration of the irony of human life than this
scene of Paul at the bar of Nero. On the judgment-seat, clad in
the imperial purple, sat a man who, in a bad world, had attained
the eminence of being the very worst and meanest being in it, a
man stained with every crime, a man whose whole being was so
steeped in every nameable and unnameable vice, that body and
soul of him were, as some one said at the time, nothing but a
compound of mud and blood; and in the prisoner's dock stood the
best man the world possessed, his hair whitened with labors for
the good of men and the glory of God. The trial ended: Paul was
condemned, and delivered over to the executioner. He was led out
of the city, with a crowd of the lowest rabble at his heels. The
fatal spot was reached; he knelt beside the block; the
headsman's axe gleamed in the sun and fell; and the head of the
apostle of the world rolled down in the dust" (probably A.D.
66), four years before the fall of Jerusalem.