the first month of the civil year, and the seventh of the
ecclesiastical year. See ETHANIM T0001261 (1 Kings 8:2). Called
in the Assyrian inscriptions Tasaritu, i.e. "beginning."
the name of a country (Zech. 9:1) which cannot be identified.
Rawlinson would identify it with Edessa. He mentions that in the
Assyrian inscriptions it is recorded that "Shalmanezer III. made
two expeditions, the first against Damascus B.C. 773, and the
second against Hadrach B.C. 772; and again that Asshurdanin-il
II. made expeditions against Hadrach in B.C. 765 and 755."
Nergal, protect the king! (1.) One of the "princes of the king
of Babylon who accompanied him in his last expedition against
Jerusalem" (Jer. 39:3, 13).
(2.) Another of the "princes," who bore the title of "Rabmag."
He was one of those who were sent to release Jeremiah from
prison (Jer. 39:13) by "the captain of the guard." He was a
Babylonian grandee of high rank. From profane history and the
inscriptions, we are led to conclude that he was the Neriglissar
who murdered Evil-merodach, the son of Nebuchadnezzar, and
succeeded him on the throne of Babylon (B.C. 559-556). He was
married to a daughter of Nebuchadnezzar. The ruins of a palace,
the only one on the right bank of the Euphrates, bear
inscriptions denoting that it was built by this king. He was
succeeded by his son, a mere boy, who was murdered after a reign
of some nine months by a conspiracy of the nobles, one of whom,
Nabonadius, ascended the vacant throne, and reigned for a period
of seventeen years (B.C. 555-538), at the close of which period
Babylon was taken by Cyrus. Belshazzar, who comes into notice in
connection with the taking of Babylon, was by some supposed to
have been the same as Nabonadius, who was called
Nebuchadnezzar's son (Dan. 5:11, 18, 22), because he had married
his daughter. But it is known from the inscriptions that
Nabonadius had a son called Belshazzar, who may have been his
father's associate on the throne at the time of the fall of
Babylon, and who therefore would be the grandson of
Nebuchadnezzar. The Jews had only one word, usually rendered
"father," to represent also such a relationship as that of
"grandfather" or "great-grandfather."
Mount of the congregation
only in Isa. 14:13, a mythic mountain of the Babylonians,
regarded by them as the seat of the gods. It was situated in the
far north, and in Babylonian inscriptions is described as a
mountain called Im-Kharasak, "the mighty mountain of Bel, whose
head reaches heaven, whose root is the holy deep." In their
geography they are said to have identified it with mount
El-wend, near Ecbatana.
a city of Asia Minor, on the borders of Lydia and Mysia. Its
modern name is Ak-hissar, i.e., "white castle." Here was one of
the seven churches (Rev. 1:11; 2:18-28). Lydia, the seller of
purple, or rather of cloth dyed with this colour, was from this
city (Acts 16:14). It was and still is famous for its dyeing.
Among the ruins, inscriptions have been found relating to the
guild of dyers in that city in ancient times.
(= Khudur-Lagamar of the inscriptions), king of Elam. Many
centuries before the age of Abraham, Canaan and even the
Sinaitic peninsula had been conquered by Babylonian kings, and
in the time of Abraham himself Babylonia was ruled by a dynasty
which claimed sovereignity over Syria and Israel. The kings
of the dynasty bore names which were not Babylonian, but at once
South Arabic and Hebrew. The most famous king of the dynasty was
Khammu-rabi, who united Babylonia under one rule, and made
Babylon its capital. When he ascended the throne, the country
was under the suzerainty of the Elamites, and was divided into
two kingdoms, that of Babylon (the Biblical Shinar) and that of
Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku
("the servant of the moon-god"), the son of an Elamite prince,
Kudur-Mabug, who is entitled "the father of the land of the
Amorites." A recently discovered tablet enumerates among the
enemies of Khammu-rabi, Kudur-Lagamar ("the servant of the
goddess Lagamar") or Chedorlaomer, Eri-Aku or Arioch, and
Tudkhula or Tidal. Khammu-rabi, whose name is also read
Ammi-rapaltu or Amraphel by some scholars, succeeded in
overcoming Eri-Aku and driving the Elamites out of Babylonia.
Assur-bani-pal, the last of the Assyrian conquerors, mentions in
two inscriptions that he took Susa 1635 years after
Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in
the year B.C. 660 that Assur-bani-pal took Susa.
the most celebrated city in the world at the time of Christ. It
is said to have been founded B.C. 753. When the New Testament
was written, Rome was enriched and adorned with the spoils of
the world, and contained a population estimated at 1,200,000, of
which the half were slaves, and including representatives of
nearly every nation then known. It was distinguished for its
wealth and luxury and profligacy. The empire of which it was the
capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem "strangers
from Rome," who doubtless carried with them back to Rome tidings
of that great day, and were instrumental in founding the church
there. Paul was brought to this city a prisoner, where he
remained for two years (Acts 28:30, 31) "in his own hired
house." While here, Paul wrote his epistles to the Philippians,
to the Ephesians, to the Colossians, to Philemon, and probably
also to the Hebrews. He had during these years for companions
Luke and Aristarchus (Acts 27:2), Timothy (Phil. 1:1; Col. 1:1),
Tychicus (Eph. 6: 21), Epaphroditus (Phil. 4:18), and John Mark
(Col. 4:10). (See PAUL T0002871.)
Beneath this city are extensive galleries, called "catacombs,"
which were used from about the time of the apostles (one of the
inscriptions found in them bears the date A.D. 71) for some
three hundred years as places of refuge in the time of
persecution, and also of worship and burial. About four thousand
inscriptions have been found in the catacombs. These give an
interesting insight into the history of the church at Rome down
to the time of Constantine.
Shinar, The Land of
LXX. and Vulgate "Senaar;" in the inscriptions, "Shumir;"
probably identical with Babylonia or Southern Mesopotamia,
extending almost to the Persian Gulf. Here the tower of Babel
was built (Gen. 11:1-6), and the city of Babylon. The name
occurs later in Jewish history (Isa. 11:11; Zech. 5:11). Shinar
was apparently first peopled by Turanian tribes, who tilled the
land and made bricks and built cities. Then tribes of Semites
invaded the land and settled in it, and became its rulers. This
was followed in course of time by an Elamite invasion; from
which the land was finally delivered by Khammurabi, the son of
Amarpel ("Amraphel, king of Shinar," Gen. 14:1), who became the
founder of the new empire of Chaldea. (See AMRAPHEL T0000221.)
Congregation, mount of the
(Isa. 14:13), has been supposed to refer to the place where God
promised to meet with his people (Ex. 25:22; 29:42, 43) i.e.,
the mount of the Divine presence, Mount Zion. But here the king
of Babylon must be taken as expressing himself according to his
own heathen notions, and not according to those of the Jews. The
"mount of the congregation" will therefore in this case mean the
northern mountain, supposed by the Babylonians to be the
meeting-place of their gods. In the Babylonian inscriptions
mention is made of a mountain which is described as "the mighty
mountain of Bel, whose head rivals heaven, whose root is the
holy deep." This mountain was regarded in their mythology as the
place where the gods had their seat.
taken by Sargon, king of Assyria (2 Kings 17:24; 18:34; 19:13;
Isa. 37:13). It was a double city, and received the common name
Sepharvaim, i.e., "the two Sipparas," or "the two booktowns."
The Sippara on the east bank of the Euphrates is now called
Abu-Habba; that on the other bank was Accad, the old capital of
Sargon I., where he established a great library. (See SARGON
T0003227.) The recent discovery of cuneiform inscriptions at
Tel el-Amarna in Egypt, consisting of official despatches to
Pharaoh Amenophis IV. and his predecessor from their agents in
Israel, proves that in the century before the Exodus an
active literary intercourse was carried on between these
nations, and that the medium of the correspondence was the
Babylonian language and script. (See KIRJATH-SEPHER T0002204.)
Jehoshaphat, Valley of
mentioned in Scripture only in Joel 3:2, 12. This is the name
given in modern times to the valley between Jerusalem and the
Mount of Olives, and the Kidron flows through it. Here
Jehoshaphat overthrew the confederated enemies of Israel (Ps.
83:6-8); and in this valley also God was to overthrow the
Tyrians, Zidonians, etc. (Joel 3:4, 19), with an utter
overthrow. This has been fulfilled; but Joel speaks of the final
conflict, when God would destroy all Jerusalem's enemies, of
whom Tyre and Zidon, etc., were types. The "valley of
Jehoshaphat" may therefore be simply regarded as a general term
for the theatre of God's final judgments on the enemies of
This valley has from ancient times been used by the Jews as a
burial-ground. It is all over paved with flat stones as
tombstones, bearing on them Hebrew inscriptions.
a tribe that dwelt in Arabia Petraea, between the Dead Sea and
the Red Sea. They were not the descendants of Amalek, the son of
Eliphaz, for they existed in the days of Abraham (Gen. 14:7).
They were probably a tribe that migrated from the shores of the
Persian Gulf and settled in Arabia. "They dwelt in the land of
the south...from Havilah until thou comest to Shur" (Num. 13:29;
1 Sam. 15:7). They were a pastoral, and hence a nomadic race.
Their kings bore the hereditary name of Agag (Num. 24:7; 1 Sam.
15:8). They attempted to stop the Israelites when they marched
through their territory (Deut. 25:18), attacking them at
Rephidim (Ex. 17:8-13; compare Deut. 25:17; 1 Sam. 15:2). They
afterwards attacked the Israelites at Hormah (Num. 14:45). We
read of them subsequently as in league with the Moabites (Judg.
3:13) and the Midianites (Judg. 6:3). Saul finally desolated
their territory and destroyed their power (1 Sam. 14:48; 15:3),
and David recovered booty from them (1 Sam. 30:18-20). In the
Babylonian inscriptions they are called Sute, in those of Egypt
Sittiu, and the Amarna tablets include them under the general
name of Khabbati, or "plunderers."
a lily, the Susa of Greek and Roman writers, once the capital of
Elam. It lay in the uplands of Susiana, on the east of the
Tigris, about 150 miles to the north of the head of the Persian
Gulf. It is the modern Shush, on the northwest of Shuster. Once
a magnificent city, it is now an immense mass of ruins. Here
Daniel saw one of his visions (Dan. 8); and here also Nehemiah
(Neh. 1) began his public life. Most of the events recorded in
the Book of Esther took place here. Modern explorers have
brought to light numerous relics, and the ground-plan of the
splendid palace of Shushan, one of the residences of the great
king, together with numerous specimens of ancient art, which
illustrate the statements of Scripture regarding it (Dan. 8:2).
The great hall of this palace (Esther 1) "consisted of several
magnificent groups of columns, together with a frontage of 343
feet 9 inches, and a depth of 244 feet. These groups were
arranged into a central phalanx of thirty-six columns (six rows
of six each), flanked on the west, north, and east by an equal
number, disposed in double rows of six each, and distant from
them 64 feet 2 inches." The inscriptions on the ruins represent
that the palace was founded by Darius and completed by
(Acts 21:2) = Phenice (11:19; 15:3; R.V., Phoenicia), Gr.
phoinix, "a palm", the land of palm-trees; a strip of land of an
average breadth of about 20 miles along the shores of the
Mediterranean, from the river Eleutherus in the north to the
promotory of Carmel in the south, about 120 miles in length.
This name is not found in the Old Testament, and in the New
Testament it is mentioned only in the passages above referred
"In the Egyptian inscriptions Phoenicia is called Keft, the
inhabitants being Kefa; and since Keft-ur, or 'Greater
Phoenicia,' was the name given to the delta of the Nile from the
Phoenician colonies settled upon it, the Philistines who came
from Caphtor or Keft-ur must have been of Phoenician origin"
(compare Deut. 2:23; Jer. 47:4; Amos 9:7)., Sayce's Bible and the
Phoenicia lay in the very centre of the old world, and was the
natural entrepot for commerce with foreign nations. It was the
"England of antiquity." "The trade routes from all Asia
converged on the Phoenician coast; the centres of commerce on
the Euphrates and Tigris forwarding their goods by way of Tyre
to the Nile, to Arabia, and to the west; and, on the other hand,
the productions of the vast regions bordering the Mediterranean
passing through the Canaanite capital to the eastern world." It
was "situate at the entry of the sea, a merchant of the people
for many isles" (Ezek. 27:3, 4). The far-reaching commercial
activity of the Phoenicians, especially with Tarshish and the
western world, enriched them with vast wealth, which introduced
boundless luxury and developed among them a great activity in
all manner of arts and manufactures. (See TYRE T0003737.)
The Phoenicians were the most enterprising merchants of the
old world, establishing colonies at various places, of which
Carthage was the chief. They were a Canaanite branch of the race
of Ham, and are frequently called Sidonians, from their
principal city of Sidon. None could "skill to hew timber like
unto the Sidonians" (1 Kings 5:6). King Hiram rendered important
service to Solomon in connection with the planning and building
of the temple, casting for him all the vessels for the temple
service, and the two pillars which stood in the front of the
porch, and "the molten sea" (1 Kings 7:21-23). Singular marks
have been found by recent exploration on the great stones that
form the substructure of the temple. These marks, both painted
and engraved, have been regarded as made by the workmen in the
quarries, and as probably intended to indicate the place of
these stones in the building. "The Biblical account (1 Kings
5:17, 18) is accurately descriptive of the massive masonry now
existing at the south-eastern angle (of the temple area), and
standing on the native rock 80 feet below the present surface.
The Royal Engineers found, buried deeply among the rubbish of
many centuries, great stones, costly and hewed stones, forming
the foundation of the sanctuary wall; while Phoenician fragments
of pottery and Phoenician marks painted on the massive blocks
seem to proclaim that the stones were prepared in the quarry by
the cunning workmen of Hiram, the king of Tyre." (See TEMPLE
The Phoenicians have been usually regarded as the inventors of
alphabetic writing. The Egyptians expressed their thoughts by
certain symbols, called "hieroglyphics", i.e., sacred carvings,
so styled because used almost exclusively on sacred subjects.
The recent discovery, however, of inscriptions in Southern
Arabia (Yemen and Hadramaut), known as Hemyaritic, in connection
with various philogical considerations, has led some to the
conclusion that the Phoenician alphabet was derived from the
Mineans (admitting the antiquity of the kingdom of Ma'in, Judg.
10:12; 2 Chr. 26:7). Thus the Phoenician alphabet ceases to be
the mother alphabet. Sayce thinks "it is more than possible that
the Egyptians themselves were emigrants from Southern Arabia."
(See MOABITE STONE T0002586.)
"The Phoenicians were renowned in ancient times for the
manufacture of glass, and some of the specimens of this work
that have been preserved are still the wonder of mankind...In
the matter of shipping, whether ship-building be thought of or
traffic upon the sea, the Phoenicians surpassed all other
nations." "The name Phoenicia is of uncertain origin, though it
may be derived from Fenkhu, the name given in the Egyptian
inscriptions to the natives of Israel. Among the chief
Phoenician cities were Tyre and Sidon, Gebal north of Beirut,
Arvad or Arados and Zemar."
sacred land or high land, the name of a country on one of the
mountains of which the ark rested after the Flood subsided (Gen.
8:4). The "mountains" mentioned were probably the Kurdish range
of South Armenia. In 2 Kings 19:37, Isa. 37:38, the word is
rendered "Armenia" in the Authorized Version, but in the Revised
Version, "Land of Ararat." In Jer. 51:27, the name denotes the
central or southern portion of Armenia. It is, however,
generally applied to a high and almost inaccessible mountain
which rises majestically from the plain of the Araxes. It has
two conical peaks, about 7 miles apart, the one 14,300 feet and
the other 10,300 feet above the level of the plain. Three
thousand feet of the summit of the higher of these peaks is
covered with perpetual snow. It is called Kuh-i-nuh, i.e.,
"Noah's mountain", by the Persians. This part of Armenia was
inhabited by a people who spoke a language unlike any other now
known, though it may have been related to the modern Georgian.
About B.C. 900 they borrowed the cuneiform characters of
Nineveh, and from this time we have inscriptions of a line of
kings who at times contended with Assyria. At the close of the
seventh century B.C. the kingdom of Ararat came to an end, and
the country was occupied by a people who are ancestors of the
Armenians of the present day.
servant of Jehovah. When Elah was murdered by Zimri at Tirzah (1
Kings 16:15-27), Omri, his captain, was made king (B.C. 931).
For four years there was continued opposition to his reign,
Tibni, another claimant to the throne, leading the opposing
party; but at the close of that period all his rivals were
defeated, and he became king of Israel, "Tibni died and Omri
reigned" (B.C. 927). By his vigour and power he gained great
eminence and consolidated the kingdom. He fixed his dynasty on
the throne so firmly that it continued during four succeeding
reigns. Tirza was for six years the seat of his government. He
then removed the capital to Samaria (q.v.), where he died, and
was succeeded by his son Ahab. "He wrought evil in the eyes of
the Lord, and did worse than all that were before him."
Beth-omri, "the house" or "city of Omri," is the name usually
found on Assyrian inscriptions for Samaria. In the stele of
Mesha (the "Moabite stone"), which was erected in Moab about
twenty or thirty years after Omri's death, it is recorded that
Omri oppressed Moab till Mesha delivered the land: "Omri, king
of Israel, oppressed Moab many days, for Chemosh was angry with
his land. His son succeeded him, and he also said, I will
oppress Moab" (compare 2 Kings 1:1; 3:4, 5). The "Moabite stone"
also records that "Omri took the land of Medeba, and occupied it
in his day and in the days of his son forty years."
(In the inscriptions, "Sarra-yukin" [the god] has appointed the
king; also "Sarru-kinu," the legitimate king.) On the death of
Shalmaneser (B.C. 723), one of the Assyrian generals established
himself on the vacant throne, taking the name of "Sargon," after
that of the famous monarch, the Sargon of Accad, founder of the
first Semitic empire, as well as of one of the most famous
libraries of Chaldea. He forthwith began a conquering career,
and became one of the most powerful of the Assyrian monarchs. He
is mentioned by name in the Bible only in connection with the
siege of Ashdod (Isa. 20:1).
At the very beginning of his reign he besieged and took the
city of Samaria (2 Kings 17:6; 18:9-12). On an inscription found
in the palace he built at Khorsabad, near Nieveh, he says, "The
city of Samaria I besieged, I took; 27,280 of its inhabitants I
carried away; fifty chariots that were among them I collected,"
etc. The northern kingdom he changed into an Assyrian satrapy.
He afterwards drove Merodach-baladan (q.v.), who kept him at bay
for twelve years, out of Babylon, which he entered in triumph.
By a succession of victories he gradually enlarged and
consolidated the empire, which now extended from the frontiers
of Egypt in the west to the mountains of Elam in the east, and
thus carried almost to completion the ambitious designs of
Tiglath-pileser (q.v.). He was murdered by one of his own
soldiers (B.C. 705) in his palace at Khorsabad, after a reign of
sixteen years, and was succeeded by his son Sennacherib.
the high land or mountains, a city in the land of Shinar. It has
been identified with the mounds of Akker Kuf, some 50 miles to
the north of Babylon; but this is doubtful. It was one of the
cities of Nimrod's kingdom (Ge 10:10). It stood close to the
Euphrates, opposite Sippara. (See SEPHARVAIM T0003277.)
It is also the name of the country of which this city was the
capital, namely, northern or upper Babylonia. The Accadians who
came from the "mountains of the east," where the ark rested,
attained to a high degree of civilization. In the Babylonian
inscriptions they are called "the black heads" and "the black
faces," in contrast to "the white race" of Semitic descent. They
invented the form of writing in pictorial hieroglyphics, and
also the cuneiform system, in which they wrote many books partly
on papyrus and partly on clay. The Semitic Babylonians ("the
white race"), or, as some scholars think, first the Cushites,
and afterwards, as a second immigration, the Semites, invaded
and conquered this country; and then the Accadian language
ceased to be a spoken language, although for the sake of its
literary treasures it continued to be studied by the educated
classes of Babylonia. A large portion of the Ninevite tablets
brought to light by Oriental research consists of interlinear or
parallel translations from Accadian into Assyrian; and thus that
long-forgotten language has been recovered by scholars. It
belongs to the class of languages called agglutinative, common
to the Tauranian race; i.e., it consists of words "glued
together," without declension of conjugation. These tablets in a
remarkable manner illustrate ancient history. Among other
notable records, they contain an account of the Creation which
closely resembles that given in the book of Genesis, of the
Sabbath as a day of rest, and of the Deluge and its cause. (See
BABYLON T0000409; CHALDEA T0000758.)
highlanders, or hillmen, the name given to the descendants of
one of the sons of Canaan (Gen. 14:7), called Amurra or Amurri
in the Assyrian and Egyptian inscriptions. On the early
Babylonian monuments all Syria, including Israel, is known as
"the land of the Amorites." The southern slopes of the mountains
of Judea are called the "mount of the Amorites" (Deut. 1:7, 19,
20). They seem to have originally occupied the land stretching
from the heights west of the Dead Sea (Gen. 14:7) to Hebron (13.
Compare 13:8; Deut. 3:8; 4:46-48), embracing "all Gilead and all
Bashan" (Deut. 3:10), with the Jordan valley on the east of the
river (4:49), the land of the "two kings of the Amorites," Sihon
and Og (Deut. 31:4; Josh. 2:10; 9:10). The five kings of the
Amorites were defeated with great slaughter by Joshua (10:10).
They were again defeated at the waters of Merom by Joshua, who
smote them till there were none remaining (Josh. 11:8). It is
mentioned as a surprising circumstance that in the days of
Samuel there was peace between them and the Israelites (1 Sam.
7:14). The discrepancy supposed to exist between Deut. 1:44 and
Num. 14:45 is explained by the circumstance that the terms
"Amorites" and "Amalekites" are used synonymously for the
"Canaanites." In the same way we explain the fact that the
"Hivites" of Gen. 34:2 are the "Amorites" of 48:22. Compare Josh.
10:6; 11:19 with 2 Sam. 21:2; also Num. 14:45 with Deut. 1:44.
The Amorites were warlike mountaineers. They are represented on
the Egyptian monuments with fair skins, light hair, blue eyes,
aquiline noses, and pointed beards. They are supposed to have
been men of great stature; their king, Og, is described by Moses
as the last "of the remnant of the giants" (Deut. 3:11). Both
Sihon and Og were independent kings. Only one word of the
Amorite language survives, "Shenir," the name they gave to Mount
Hermon (Deut. 3:9).
black. (1.) A son, probably the eldest, of Ham, and the father
of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush
seems to have derived its name. The question of the precise
locality of the land of Cush has given rise to not a little
controversy. The second river of Paradise surrounded the whole
land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old
Testament generally applied to the countries south of the
Israelites. It was the southern limit of Egypt (Ezek. 29:10,
A.V. "Ethiopia," Heb. Cush), with which it is generally
associated (Ps. 68:31; Isa. 18:1; Jer. 46:9, etc.). It stands
also associated with Elam (Isa. 11:11), with Persia (Ezek.
38:5), and with the Sabeans (Isa. 45:14). From these facts it
has been inferred that Cush included Arabia and the country on
the west coast of the Red Sea. Rawlinson takes it to be the
country still known as Khuzi-stan, on the east side of the Lower
Tigris. But there are intimations which warrant the conclusion
that there was also a Cush in Africa, the Ethiopia (so called by
the Greeks) of Africa. Ezekiel speaks (29:10; compare 30:4-6) of
it as lying south of Egypt. It was the country now known to us
as Nubia and Abyssinia (Isa. 18:1; Zeph. 3:10, Heb. Cush). In
ancient Egyptian inscriptions Ethiopia is termed "Kesh". The
Cushites appear to have spread along extensive tracts,
stretching from the Upper Nile to the Euphrates and Tigris. At
an early period there was a stream of migration of Cushites
"from Ethiopia, properly so called, through Arabia, Babylonia,
and Persia, to Western India." The Hamite races, soon after
their arrival in Africa, began to spread north, east, and west.
Three branches of the Cushite or Ethiopian stock, moving from
Western Asia, settled in the regions contiguous to the Persian
Gulf. One branch, called the Cossaeans, settled in the
mountainous district on the east of the Tigris, known afterwards
as Susiana; another occupied the lower regions of the Euphrates
and the Tigris; while a third colonized the southern shores and
islands of the gulf, whence they afterwards emigrated to the
Mediterranean and settled on the coast of Israel as the
Phoenicians. Nimrod was a great Cushite chief. He conquered the
Accadians, a Tauranian race, already settled in Mesopotamia, and
founded his kingdom, the Cushites mingling with the Accads, and
so forming the Chaldean nation.
(2.) A Benjamite of this name is mentioned in the title of Ps.
7. "Cush was probably a follower of Saul, the head of his tribe,
and had sought the friendship of David for the purpose of
'rewarding evil to him that was at peace with him.'"
(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."
the holder or supporter, the name of several Persian kings. (1.)
Darius the Mede (Dan. 11:1), "the son of Ahasuerus, of the seed
of the Medes" (9:1). On the death of Belshazzar the Chaldean he
"received the kingdom" of Babylon as viceroy from Cyrus. During
his brief reign (B.C. 538-536) Daniel was promoted to the
highest dignity (Dan. 6:1, 2); but on account of the malice of
his enemies he was cast into the den of lions. After his
miraculous escape, a decree was issued by Darius enjoining
"reverence for the God of Daniel" (6:26). This king was probably
the "Astyages" of the Greek historians. Nothing can, however, be
with certainty affirmed regarding him. Some are of opinion that
the name "Darius" is simply a name of office, equivalent to
"governor," and that the "Gobryas" of the inscriptions was the
person intended by the name.
(2.) Darius, king of Persia, was the son of Hystaspes, of the
royal family of the Achaemenidae. He did not immediately succeed
Cyrus on the throne. There were two intermediate kings, viz.,
Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned
from B.C. 529-522, and was succeeded by a usurper named Smerdis,
who occupied the throne only ten months, and was succeeded by
this Darius (B.C. 521-486). Smerdis was a Margian, and therefore
had no sympathy with Cyrus and Cambyses in the manner in which
they had treated the Jews. He issued a decree prohibiting the
restoration of the temple and of Jerusalem (Ezra 4:17-22). But
soon after his death and the accession of Darius, the Jews
resumed their work, thinking that the edict of Smerdis would be
now null and void, as Darius was in known harmony with the
religious policy of Cyrus. The enemies of the Jews lost no time
in bringing the matter under the notice of Darius, who caused
search to be made for the decree of Cyrus (q.v.). It was not
found at Babylon, but at Achmetha (Ezra 6:2); and Darius
forthwith issued a new decree, giving the Jews full liberty to
prosecute their work, at the same time requiring the Syrian
satrap and his subordinates to give them all needed help. It was
with the army of this king that the Greeks fought the famous
battle of Marathon (B.C. 490). During his reign the Jews enjoyed
much peace and prosperity. He was succeeded by Ahasuerus, known
to the Greeks as Xerxes, who reigned for twenty-one years.
(3.) Darius the Persian (Neh. 12:22) was probably the Darius
II. (Ochus or Nothus) of profane history, the son of Artaxerxes
Longimanus, who was the son and successor of Ahasuerus (Xerxes).
There are some, however, who think that the king here meant was
Darius III. (Codomannus), the antagonist of Alexander the Great
(Gen. 10:14, R.V.; but in A.V., "Philistim"), a tribe allied to
the Phoenicians. They were a branch of the primitive race which
spread over the whole district of the Lebanon and the valley of
the Jordan, and Crete and other Mediterranean islands. Some
suppose them to have been a branch of the Rephaim (2 Sam.
21:16-22). In the time of Abraham they inhabited the south-west
of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34;
26:1). They are, however, not noticed among the Canaanite
tribes mentioned in the Pentateuch. They are spoken of by Amos
(9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete,
or, as some think, the Delta of Egypt. In the whole record from
Exodus to Samuel they are represented as inhabiting the tract of
country which lay between Judea and Egypt (Ex. 13:17; 15:14, 15;
Josh. 13:3; 1 Sam. 4).
This powerful tribe made frequent incursions against the
Hebrews. There was almost perpetual war between them. They
sometimes held the tribes, especially the southern tribes, in
degrading servitude (Judg. 15:11; 1 Sam. 13:19-22); at other
times they were defeated with great slaughter (1 Sam. 14:1-47;
17). These hostilities did not cease till the time of Hezekiah
(2 Kings 18:8), when they were entirely subdued. They still,
however, occupied their territory, and always showed their old
hatred to Israel (Ezek. 25:15-17). They were finally conquered
by the Romans.
The Philistines are called Pulsata or Pulista on the Egyptian
monuments; the land of the Philistines (Philistia) being termed
Palastu and Pilista in the Assyrian inscriptions. They occupied
the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in
the south-western corner of Canaan, which belonged to Egypt up
to the closing days of the Nineteenth Dynasty. The occupation
took place during the reign of Rameses III. of the Twentieth
Dynasty. The Philistines had formed part of the great naval
confederacy which attacked Egypt, but were eventually repulsed
by that Pharaoh, who, however, could not dislodge them from
their settlements in Israel. As they did not enter Israel
till the time of the Exodus, the use of the name Philistines in
Gen. 26:1 must be proleptic. Indeed the country was properly
Gerar, as in ch. 20.
They are called Allophyli, "foreigners," in the Septuagint,
and in the Books of Samuel they are spoken of as uncircumcised.
It would therefore appear that they were not of the Semitic
race, though after their establishment in Canaan they adopted
the Semitic language of the country. We learn from the Old
Testament that they came from Caphtor, usually supposed to be
Crete. From Philistia the name of the land of the Philistines
came to be extended to the whole of "Israel." Many scholars
identify the Philistines with the Pelethites of 2 Sam. 8:18.
Babylon, kingdom of
called "the land of the Chaldeans" (Jer. 24:5; Ezek, 12:13), was
an extensive province in Central Asia along the valley of the
Tigris from the Persian Gulf northward for some 300 miles. It
was famed for its fertility and its riches. Its capital was the
city of Babylon, a great commercial centre (Ezek. 17:4; Isa.
43:14). Babylonia was divided into the two districts of Accad in
the north, and Summer (probably the Shinar of the Old Testament)
in the south. Among its chief cities may be mentioned Ur (now
Mugheir or Mugayyar), on the western bank of the Euphrates;
Uruk, or Erech (Gen. 10:10) (now Warka), between Ur and Babylon;
Larsa (now Senkereh), the Ellasar of Gen. 14:1, a little to the
east of Erech; Nipur (now Niffer), south-east of Babylon;
Sepharvaim (2 Kings 17:24), "the two Sipparas" (now Abu-Habba),
considerably to the north of Babylon; and Eridu, "the good city"
(now Abu-Shahrein), which lay originally on the shore of the
Persian Gulf, but is now, owing to the silting up of the sand,
about 100 miles distant from it. Another city was Kulunu, or
Calneh (Gen. 10:10).
The salt-marshes at the mouths of the Euphrates and Tigris
were called Marratu, "the bitter" or "salt", the Merathaim of
Jer. 50:21. They were the original home of the Kalda, or
The most famous of the early kings of Babylonia were Sargon of
Accad (B.C.3800) and his son, Naram-Sin, who conquered a large
part of Western Asia, establishing their power in Israel, and
even carrying their arms to the Sinaitic peninsula. A great
Babylonian library was founded in the reign of Sargon. Babylonia
was subsequently again broken up into more than one state, and
at one time fell under the domination of Elam. This was put an
end to by Khammu-rabi (Amraphel), who drove the Elamites out of
the country, and overcame Arioch, the son of an Elamite prince.
From this time forward Babylonia was a united monarchy. About
B.C. 1750 it was conquered by the Kassi, or Kosseans, from the
mountains of Elam, and a Kassite dynasty ruled over it for 576
years and 9 months.
In the time of Khammu-rabi, Syria and Israel were subject
to Babylonia and its Elamite suzerain; and after the overthrow
of the Elamite supremacy, the Babylonian kings continued to
exercise their influence and power in what was called "the land
of the Amorites." In the epoch of the Kassite dynasty, however,
Canaan passed into the hands of Egypt.
In B.C. 729, Babylonia was conquered by the Assyrian king
Tiglath-pileser III.; but on the death of Shalmaneser IV. it was
seized by the Kalda or "Chaldean" prince Merodach-baladan (2
Kings 20:12-19), who held it till B.C. 709, when he was driven
out by Sargon.
Under Sennacherib, Babylonia revolted from Assyria several
times, with the help of the Elamites, and after one of these
revolts Babylon was destroyed by Sennacherib, B.C. 689. It was
rebuilt by Esarhaddon, who made it his residence during part of
the year, and it was to Babylon that Manasseh was brought a
prisoner (2 Chr. 33:11). After the death of Esarhaddon,
Saul-sumyukin, the viceroy of Babylonia, revolted against his
brother the Assyrian king, and the revolt was suppressed with
When Nineveh was destroyed, B.C. 606, Nabopolassar, the
viceroy of Babylonia, who seems to have been of Chaldean
descent, made himself independent. His son Nebuchadrezzar
(Nabu-kudur-uzur), after defeating the Egyptians at Carchemish,
succeeded him as king, B.C. 604, and founded the Babylonian
empire. He strongly fortified Babylon, and adorned it with
palaces and other buildings. His son, Evil-merodach, who
succeeded him in B.C. 561, was murdered after a reign of two
years. The last monarch of the Babylonian empire was Nabonidus
(Nabu-nahid), B.C. 555-538, whose eldest son, Belshazzar
(Bilu-sar-uzur), is mentioned in several inscriptions. Babylon
was captured by Cyrus, B.C. 538, and though it revolted more
than once in later years, it never succeeded in maintaining its
a watch-mountain or a watch-tower. In the heart of the mountains
of Israel, a few miles north-west of Shechem, stands the "hill
of Shomeron," a solitary mountain, a great "mamelon." It is an
oblong hill, with steep but not inaccessible sides, and a long
flat top. Omri, the king of Israel, purchased this hill from
Shemer its owner for two talents of silver, and built on its
broad summit the city to which he gave the name of "Shomeron",
i.e., Samaria, as the new capital of his kingdom instead of
Tirzah (1 Kings 16:24). As such it possessed many advantages.
Here Omri resided during the last six years of his reign. As the
result of an unsuccessful war with Syria, he appears to have
been obliged to grant to the Syrians the right to "make streets
in Samaria", i.e., probably permission to the Syrian merchants
to carry on their trade in the Israelite capital. This would
imply the existence of a considerable Syrian population. "It was
the only great city of Israel created by the sovereign. All
the others had been already consecrated by patriarchal tradition
or previous possession. But Samaria was the choice of Omri
alone. He, indeed, gave to the city which he had built the name
of its former owner, but its especial connection with himself as
its founder is proved by the designation which it seems Samaria
bears in Assyrian inscriptions, Beth-khumri ('the house or
palace of Omri').", Stanley.
Samaria was frequently besieged. In the days of Ahab, Benhadad
II. came up against it with thirty-two vassal kings, but was
defeated with a great slaughter (1 Kings 20:1-21). A second
time, next year, he assailed it; but was again utterly routed,
and was compelled to surrender to Ahab (20:28-34), whose army,
as compared with that of Benhadad, was no more than "two little
flocks of kids."
In the days of Jehoram this Benhadad again laid siege to
Samaria, during which the city was reduced to the direst
extremities. But just when success seemed to be within their
reach, they suddenly broke up the seige, alarmed by a mysterious
noise of chariots and horses and a great army, and fled, leaving
their camp with all its contents behind them. The famishing
inhabitants of the city were soon relieved with the abundance of
the spoil of the Syrian camp; and it came to pass, according to
the word of Elisha, that "a measure of fine flour was sold for a
shekel, and two measures of barely for a shekel, in the gates of
Samaria" (2 Kings 7:1-20).
Shalmaneser invaded Israel in the days of Hoshea, and reduced
it to vassalage. He laid siege to Samaria (B.C. 723), which held
out for three years, and was at length captured by Sargon, who
completed the conquest Shalmaneser had begun (2 Kings 18:9-12;
17:3), and removed vast numbers of the tribes into captivity.
(See SARGON T0003227.)
This city, after passing through various vicissitudes, was
given by the emperor Augustus to Herod the Great, who rebuilt
it, and called it Sebaste (Gr. form of Augustus) in honour of
the emperor. In the New Testament the only mention of it is in
Acts 8:5-14, where it is recorded that Philip went down to the
city of Samaria and preached there.
It is now represented by the hamlet of Sebustieh, containing
about three hundred inhabitants. The ruins of the ancient town
are all scattered over the hill, down the sides of which they
have rolled. The shafts of about one hundred of what must have
been grand Corinthian columns are still standing, and attract
much attention, although nothing definite is known regarding
them. (Compare Micah 1:6.)
In the time of Christ, Western Israel was divided into
three provinces, Judea, Samaria, and Galilee. Samaria occupied
the centre of Israel (John 4:4). It is called in the Talmud
the "land of the Cuthim," and is not regarded as a part of the
Holy Land at all.
It may be noticed that the distance between Samaria and
Jerusalem, the respective capitals of the two kingdoms, is only
35 miles in a direct line.
in the Babylonian orthography Nabu-kudur-uzur, which means
"Nebo, protect the crown!" or the "frontiers." In an inscription
he styles himself "Nebo's favourite." He was the son and
successor of Nabopolassar, who delivered Babylon from its
dependence on Assyria and laid Nineveh in ruins. He was the
greatest and most powerful of all the Babylonian kings. He
married the daughter of Cyaxares, and thus the Median and
Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the
Assyrians at Carchemish. (See JOSIAH T0002116; MEGIDDO
T0002463.) This secured to Egypt the possession of the Syrian
provinces of Assyria, including Israel. The remaining
provinces of the Assyrian empire were divided between Babylonia
and Media. But Nabopolassar was ambitious of reconquering from
Necho the western provinces of Syria, and for this purpose he
sent his son with a powerful army westward (Dan. 1:1). The
Egyptians met him at Carchemish, where a furious battle was
fought, resulting in the complete rout of the Egyptians, who
were driven back (Jer. 46:2-12), and Syria and Phoenicia brought
under the sway of Babylon (B.C. 606). From that time "the king
of Egypt came not again any more out of his land" (2 Kings
24:7). Nebuchadnezzar also subdued the whole of Israel, and
took Jerusalem, carrying away captive a great multitude of the
Jews, among whom were Daniel and his companions (Dan. 1:1, 2;
Jer. 27:19; 40:1).
Three years after this, Jehoiakim, who had reigned in
Jerusalem as a Babylonian vassal, rebelled against the
oppressor, trusting to help from Egypt (2 Kings 24:1). This led
Nebuchadnezzar to march an army again to the conquest of
Jerusalem, which at once yielded to him (B.C. 598). A third time
he came against it, and deposed Jehoiachin, whom he carried into
Babylon, with a large portion of the population of the city, and
the sacred vessels of the temple, placing Zedekiah on the throne
of Judah in his stead. He also, heedless of the warnings of the
prophet, entered into an alliance with Egypt, and rebelled
against Babylon. This brought about the final siege of the city,
which was at length taken and utterly destroyed (B.C. 586).
Zedekiah was taken captive, and had his eyes put out by order of
the king of Babylon, who made him a prisoner for the remainder
of his life.
An onyx cameo, now in the museum of Florence, bears on it an
arrow-headed inscription, which is certainly ancient and
genuine. The helmeted profile is said (Schrader) to be genuine
also, but it is more probable that it is the portrait of a
usurper in the time of Darius (Hystaspes), called Nidinta-Bel,
who took the name of "Nebuchadrezzar." The inscription has been
thus translated:, "In honour of Merodach, his lord,
Nebuchadnezzar, king of Babylon, in his lifetime had this made."
A clay tablet, now in the British Museum, bears the following
inscription, the only one as yet found which refers to his wars:
"In the thirty-seventh year of Nebuchadnezzar, king of the
country of Babylon, he went to Egypt [Misr] to make war. Amasis,
king of Egypt, collected [his army], and marched and spread
abroad." Thus were fulfilled the words of the prophet (Jer.
46:13-26; Ezek. 29:2-20). Having completed the subjugation of
Phoenicia, and inflicted chastisement on Egypt, Nebuchadnezzar
now set himself to rebuild and adorn the city of Babylon (Dan.
4:30), and to add to the greatness and prosperity of his kingdom
by constructing canals and aqueducts and reservoirs surpassing
in grandeur and magnificence everything of the kind mentioned in
history (Dan. 2:37). He is represented as a "king of kings,"
ruling over a vast kingdom of many provinces, with a long list
of officers and rulers under him, "princes, governors,
captains," etc. (3:2, 3, 27). He may, indeed, be said to have
created the mighty empire over which he ruled.
"Modern research has shown that Nebuchadnezzar was the
greatest monarch that Babylon, or perhaps the East generally,
ever produced. He must have possessed an enormous command of
human labour, nine-tenths of Babylon itself, and
nineteen-twentieths of all the other ruins that in almost
countless profusion cover the land, are composed of bricks
stamped with his name. He appears to have built or restored
almost every city and temple in the whole country. His
inscriptions give an elaborate account of the immense works
which he constructed in and about Babylon itself, abundantly
illustrating the boast, 'Is not this great Babylon which I have
build?'" Rawlinson, Hist. Illustrations.
After the incident of the "burning fiery furnace" (Dan. 3)
into which the three Hebrew confessors were cast, Nebuchadnezzar
was afflicted with some peculiar mental aberration as a
punishment for his pride and vanity, probably the form of
madness known as lycanthropy (i.e, "the change of a man into a
wolf"). A remarkable confirmation of the Scripture narrative is
afforded by the recent discovery of a bronze door-step, which
bears an inscription to the effect that it was presented by
Nebuchadnezzar to the great temple at Borsippa as a votive
offering on account of his recovery from a terrible illness.
(See DANIEL T0000969.)
He survived his recovery for some years, and died B.C. 562, in
the eighty-third or eighty-fourth year of his age, after a reign
of forty-three years, and was succeeded by his son
Evil-merodach, who, after a reign of two years, was succeeded by
Neriglissar (559-555), who was succeeded by Nabonadius
(555-538), at the close of whose reign (less than a quarter of a
century after the death of Nebuchadnezzar) Babylon fell under
Cyrus at the head of the combined armies of Media and Persia.
"I have examined," says Sir Henry Rawlinson, "the bricks
belonging perhaps to a hundred different towns and cities in the
neighbourhood of Baghdad, and I never found any other legend
than that of Nebuchadnezzar, son of Nabopolassar, king of
Babylon." Nine-tenths of all the bricks amid the ruins of
Babylon are stamped with his name.
First mentioned in Gen. 10:11, which is rendered in the Revised
Version, "He [i.e., Nimrod] went forth into Assyria and builded
Nineveh." It is not again noticed till the days of Jonah, when
it is described (Jonah 3:3; 4:11) as a great and populous city,
the flourishing capital of the Assyrian empire (2 Kings 19:36;
Isa. 37:37). The book of the prophet Nahum is almost exclusively
taken up with prophetic denunciations against this city. Its
ruin and utter desolation are foretold (Nah.1:14; 3:19, etc.).
Zephaniah also (2:13-15) predicts its destruction along with the
fall of the empire of which it was the capital. From this time
there is no mention of it in Scripture till it is named in
gospel history (Matt. 12:41; Luke 11:32).
This "exceeding great city" lay on the eastern or left bank of
the river Tigris, along which it stretched for some 30 miles,
having an average breadth of 10 miles or more from the river
back toward the eastern hills. This whole extensive space is now
one immense area of ruins. Occupying a central position on the
great highway between the Mediterranean and the Indian Ocean,
thus uniting the East and the West, wealth flowed into it from
many sources, so that it became the greatest of all ancient
About B.C. 633 the Assyrian empire began to show signs of
weakness, and Nineveh was attacked by the Medes, who
subsequently, about B.C. 625, being joined by the Babylonians
and Susianians, again attacked it, when it fell, and was razed
to the ground. The Assyrian empire then came to an end, the
Medes and Babylonians dividing its provinces between them.
"After having ruled for more than six hundred years with hideous
tyranny and violence, from the Caucasus and the Caspian to the
Persian Gulf, and from beyond the Tigris to Asia Minor and
Egypt, it vanished like a dream" (Nah. 2:6-11). Its end was
strange, sudden, tragic. It was God's doing, his judgement on
Assyria's pride (Isa. 10:5-19).
Forty years ago our knowledge of the great Assyrian empire and
of its magnificent capital was almost wholly a blank. Vague
memories had indeed survived of its power and greatness, but
very little was definitely known about it. Other cities which
had perished, as Palmyra, Persepolis, and Thebes, had left ruins
to mark their sites and tell of their former greatness; but of
this city, imperial Nineveh, not a single vestige seemed to
remain, and the very place on which it had stood was only matter
of conjecture. In fulfilment of prophecy, God made "an utter end
of the place." It became a "desolation."
In the days of the Greek historian Herodotus, B.C. 400, it had
become a thing of the past; and when Xenophon the historian
passed the place in the "Retreat of the Ten Thousand," the very
memory of its name had been lost. It was buried out of sight,
and no one knew its grave. It is never again to rise from its
At length, after being lost for more than two thousand years,
the city was disentombed. A little more than forty years ago the
French consul at Mosul began to search the vast mounds that lay
along the opposite bank of the river. The Arabs whom he employed
in these excavations, to their great surprise, came upon the
ruins of a building at the mound of Khorsabad, which, on further
exploration, turned out to be the royal palace of Sargon, one of
the Assyrian kings. They found their way into its extensive
courts and chambers, and brought forth form its hidded depths
many wonderful sculptures and other relics of those ancient
The work of exploration has been carried on almost
continuously by M. Botta, Sir Henry Layard, George Smith, and
others, in the mounds of Nebi-Yunus, Nimrud, Koyunjik, and
Khorsabad, and a vast treasury of specimens of old Assyrian art
has been exhumed. Palace after palace has been discovered, with
their decorations and their sculptured slabs, revealing the life
and manners of this ancient people, their arts of war and peace,
the forms of their religion, the style of their architecture,
and the magnificence of their monarchs. The streets of the city
have been explored, the inscriptions on the bricks and tablets
and sculptured figures have been read, and now the secrets of
their history have been brought to light.
One of the most remarkable of recent discoveries is that of
the library of King Assur-bani-pal, or, as the Greek historians
call him, Sardanapalos, the grandson of Sennacherib (q.v.). (See
ASNAPPER T0000347.) This library consists of about ten thousand
flat bricks or tablets, all written over with Assyrian
characters. They contain a record of the history, the laws, and
the religion of Assyria, of the greatest value. These strange
clay leaves found in the royal library form the most valuable of
all the treasuries of the literature of the old world. The
library contains also old Accadian documents, which are the
oldest extant documents in the world, dating as far back as
probably about the time of Abraham. (See SARGON T0003227.)
"The Assyrian royalty is, perhaps, the most luxurious of our
century [reign of Assur-bani-pal...Its victories and conquests,
uninterrupted for one hundred years, have enriched it with the
spoil of twenty peoples. Sargon has taken what remained to the
Hittites; Sennacherib overcame Chaldea, and the treasures of
Babylon were transferred to his coffers; Esarhaddon and
Assur-bani-pal himself have pillaged Egypt and her great cities,
Sais, Memphis, and Thebes of the hundred gates...Now foreign
merchants flock into Nineveh, bringing with them the most
valuable productions from all countries, gold and perfume from
South Arabia and the Chaldean Sea, Egyptian linen and
glass-work, carved enamels, goldsmiths' work, tin, silver,
Phoenician purple; cedar wood from Lebanon, unassailable by
worms; furs and iron from Asia Minor and Armenia" (Ancient Egypt
and Assyria, by G. Maspero, page 271).
The bas-reliefs, alabaster slabs, and sculptured monuments
found in these recovered palaces serve in a remarkable manner to
confirm the Old Testament history of the kings of Israel. The
appearance of the ruins shows that the destruction of the city
was due not only to the assailing foe but also to the flood and
the fire, thus confirming the ancient prophecies concerning it.
"The recent excavations," says Rawlinson, "have shown that fire
was a great instrument in the destruction of the Nineveh
palaces. Calcined alabaster, charred wood, and charcoal,
colossal statues split through with heat, are met with in parts
of the Nineveh mounds, and attest the veracity of prophecy."
Nineveh in its glory was (Jonah 3:4) an "exceeding great city
of three days' journey", i.e., probably in circuit. This would
give a circumference of about 60 miles. At the four corners of
an irregular quadrangle are the ruins of Kouyunjik, Nimrud,
Karamless and Khorsabad. These four great masses of ruins, with
the whole area included within the parallelogram they form by
lines drawn from the one to the other, are generally regarded as
composing the whole ruins of Nineveh.
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 land of the Nile and the pyramids, the oldest kingdom of
which we have any record, holds a place of great significance in
The Egyptians belonged to the white race, and their original
home is still a matter of dispute. Many scholars believe that it
was in Southern Arabia, and recent excavations have shown that
the valley of the Nile was originally inhabited by a low-class
population, perhaps belonging to the Nigritian stock, before the
Egyptians of history entered it. The ancient Egyptian language,
of which the latest form is Coptic, is distantly connected with
the Semitic family of speech.
Egypt consists geographically of two halves, the northern
being the Delta, and the southern Upper Egypt, between Cairo and
the First Cataract. In the Old Testament, Northern or Lower
Egypt is called Mazor, "the fortified land" (Isa. 19:6; 37: 25,
where the A.V. mistranslates "defence" and "besieged places");
while Southern or Upper Egypt is Pathros, the Egyptian
Pa-to-Res, or "the land of the south" (Isa. 11:11). But the
whole country is generally mentioned under the dual name of
Mizraim, "the two Mazors."
The civilization of Egypt goes back to a very remote
antiquity. The two kingdoms of the north and south were united
by Menes, the founder of the first historical dynasty of kings.
The first six dynasties constitute what is known as the Old
Empire, which had its capital at Memphis, south of Cairo, called
in the Old Testament Moph (Hos. 9:6) and Noph. The native name
was Mennofer, "the good place."
The Pyramids were tombs of the monarchs of the Old Empire,
those of Gizeh being erected in the time of the Fourth Dynasty.
After the fall of the Old Empire came a period of decline and
obscurity. This was followed by the Middle Empire, the most
powerful dynasty of which was the Twelfth. The Fayyum was
rescued for agriculture by the kings of the Twelfth Dynasty; and
two obelisks were erected in front of the temple of the sun-god
at On or Heliopolis (near Cairo), one of which is still
standing. The capital of the Middle Empire was Thebes, in Upper
The Middle Empire was overthrown by the invasion of the
Hyksos, or shepherd princes from Asia, who ruled over Egypt,
more especially in the north, for several centuries, and of whom
there were three dynasties of kings. They had their capital at
Zoan or Tanis (now San), in the NEern part of the Delta.
It was in the time of the Hyksos that Abraham, Jacob, and Joseph
entered Egypt. The Hyksos were finally expelled about B.C. 1600,
by the hereditary princes of Thebes, who founded the Eighteenth
Dynasty, and carried the war into Asia. Canaan and Syria were
subdued, as well as Cyprus, and the boundaries of the Egyptian
Empire were fixed at the Euphrates. The Soudan, which had been
conquered by the kings of the Twelfth Dynasty, was again annexed
to Egypt, and the eldest son of the Pharaoh took the title of
"Prince of Cush."
One of the later kings of the dynasty, Amenophis IV., or
Khu-n-Aten, endeavoured to supplant the ancient state religion
of Egypt by a new faith derived from Asia, which was a sort of
pantheistic monotheism, the one supreme god being adored under
the image of the solar disk. The attempt led to religious and
civil war, and the Pharaoh retreated from Thebes to Central
Egypt, where he built a new capital, on the site of the present
Tell-el-Amarna. The cuneiform tablets that have been found there
represent his foreign correspondence (about B.C. 1400). He
surrounded himself with officials and courtiers of Asiatic, and
more especially Canaanite, extraction; but the native party
succeeded eventually in overthrowing the government, the capital
of Khu-n-Aten was destroyed, and the foreigners were driven out
of the country, those that remained being reduced to serfdom.
The national triumph was marked by the rise of the Nineteenth
Dynasty, in the founder of which, Rameses I., we must see the
"new king, who knew not Joseph." His grandson, Rameses II.,
reigned sixty-seven years (B.C. 1348-1281), and was an
indefatigable builder. As Pithom, excavated by Dr. Naville in
1883, was one of the cities he built, he must have been the
Pharaoh of the Oppression. The Pharaoh of the Exodus may have
been one of his immediate successors, whose reigns were short.
Under them Egypt lost its empire in Asia, and was itself
attacked by barbarians from Libya and the north.
The Nineteenth Dynasty soon afterwards came to an end; Egypt
was distracted by civil war; and for a short time a Canaanite,
Arisu, ruled over it.
Then came the Twentieth Dynasty, the second Pharaoh of which,
Rameses III., restored the power of his country. In one of his
campaigns he overran the southern part of Israel, where the
Israelites had not yet settled. They must at the time have been
still in the wilderness. But it was during the reign of Rameses
III. that Egypt finally lost Gaza and the adjoining cities,
which were seized by the Pulista, or Philistines.
After Rameses III., Egypt fell into decay. Solomon married the
daughter of one of the last kings of the Twenty-first Dynasty,
which was overthrown by Shishak I., the general of the Libyan
mercenaries, who founded the Twenty-second Dynasty (1 Kings
11:40; 14:25, 26). A list of the places he captured in Israel
is engraved on the outside of the south wall of the temple of
In the time of Hezekiah, Egypt was conquered by Ethiopians
from the Soudan, who constituted the Twenty-fifth Dynasty. The
third of them was Tirhakah (2 Kings 19:9). In B.C. 674 it was
conquered by the Assyrians, who divided it into twenty
satrapies, and Tirhakah was driven back to his ancestral
dominions. Fourteen years later it successfully revolted under
Psammetichus I. of Sais, the founder of the Twenty-sixth
Dynasty. Among his successors were Necho (2 Kings 23:29) and
Hophra, or Apries (Jer. 37:5, 7, 11). The dynasty came to an end
in B.C. 525, when the country was subjugated by Cambyses. Soon
afterwards it was organized into a Persian satrapy.
The title of Pharaoh, given to the Egyptian kings, is the
Egyptian Per-aa, or "Great House," which may be compared to that
of "Sublime Porte." It is found in very early Egyptian texts.
The Egyptian religion was a strange mixture of pantheism and
animal worship, the gods being adored in the form of animals.
While the educated classes resolved their manifold deities into
manifestations of one omnipresent and omnipotent divine power,
the lower classes regarded the animals as incarnations of the
Under the Old Empire, Ptah, the Creator, the god of Memphis,
was at the head of the Pantheon; afterwards Amon, the god of
Thebes, took his place. Amon, like most of the other gods, was
identified with Ra, the sun-god of Heliopolis.
The Egyptians believed in a resurrection and future life, as
well as in a state of rewards and punishments dependent on our
conduct in this world. The judge of the dead was Osiris, who had
been slain by Set, the representative of evil, and afterwards
restored to life. His death was avenged by his son Horus, whom
the Egyptians invoked as their "Redeemer." Osiris and Horus,
along with Isis, formed a trinity, who were regarded as
representing the sun-god under different forms.
Even in the time of Abraham, Egypt was a flourishing and
settled monarchy. Its oldest capital, within the historic
period, was Memphis, the ruins of which may still be seen near
the Pyramids and the Sphinx. When the Old Empire of Menes came
to an end, the seat of empire was shifted to Thebes, some 300
miles farther up the Nile. A short time after that, the Delta
was conquered by the Hyksos, or shepherd kings, who fixed their
capital at Zoan, the Greek Tanis, now San, on the Tanic arm of
the Nile. All this occurred before the time of the new king
"which knew not Joseph" (Ex. 1:8). In later times Egypt was
conquered by the Persians (B.C. 525), and by the Greeks under
Alexander the Great (B.C. 332), after whom the Ptolemies ruled
the country for three centuries. Subsequently it was for a time
a province of the Roman Empire; and at last, in A.D. 1517, it
fell into the hands of the Turks, of whose empire it still forms
nominally a part. Abraham and Sarah went to Egypt in the time of
the shepherd kings. The exile of Joseph and the migration of
Jacob to "the land of Goshen" occurred about 200 years later. On
the death of Solomon, Shishak, king of Egypt, invaded Israel
(1 Kings 14:25). He left a list of the cities he conquered.
A number of remarkable clay tablets, discovered at
Tell-el-Amarna in Upper Egypt, are the most important historical
records ever found in connection with the Bible. They most fully
confirm the historical statements of the Book of Joshua, and
prove the antiquity of civilization in Syria and Israel. As
the clay in different parts of Israel differs, it has been
found possible by the clay alone to decide where the tablets
come from when the name of the writer is lost. The inscriptions
are cuneiform, and in the Aramaic language, resembling Assyrian.
The writers are Phoenicians, Amorites, and Philistines, but in
no instance Hittites, though Hittites are mentioned. The tablets
consist of official dispatches and letters, dating from B.C.
1480, addressed to the two Pharaohs, Amenophis III. and IV., the
last of this dynasty, from the kings and governors of Phoenicia
and Israel. There occur the names of three kings killed by
Joshua, Adoni-zedec, king of Jerusalem, Japhia, king of Lachish
(Josh. 10:3), and Jabin, king of Hazor (11:1); also the Hebrews
(Abiri) are said to have come from the desert.
The principal prophecies of Scripture regarding Egypt are
these, Isa. 19; Jer. 43: 8-13; 44:30; 46; Ezek. 29-32; and it
might be easily shown that they have all been remarkably
fulfilled. For example, the singular disappearance of Noph
(i.e., Memphis) is a fulfilment of Jer. 46:19, Ezek. 30:13.