A - Alpha, the first letter of
the Greek alphabet, as Omega is the last. These letters occur in the text of Rev.
1:8,11; 21:6; 22:13, and are represented by "Alpha" and "Omega" respectively (omitted
in R.V., 1:11). They mean "the first and last." (Comp. Heb. 12:2; Isa. 41:4; 44:6;
Rev. 1:11,17; 2:8.) In the symbols of the early Christian Church these two letters
are frequently combined with the cross or with Christ's monogram to denote his
divinity.
Aaron - the eldest son of Amram and Jochebed,
a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others
mountain of strength, illuminator. He was born in Egypt three years before his
brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He
married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr.
2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the
time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God
(Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with
him in all that they were required to do in bringing about the Exodus. He was
to be the "mouth" or "prophet" of Moses, i.e., was to speak for him, because he
was a man of a ready utterance (7:1,2,9,10,19). He was faithful to his trust,
and stood by Moses in all his interviews with Pharaoh.
When the ransomed tribes
fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking
the scene of the conflict with the rod of God in his outstretched hand. On this
occasion he was attended by Aaron and Hur, his sister's husband, who held up his
wearied hands till Joshua and the chosen warriors of Israel gained the victory
(17:8-13).
Afterwards, when encamped before Sinai, and when Moses at the command
of God ascended the mount to receive the tables of the law, Aaron and his two
sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted
to accompany him part of the way, and to behold afar off the manifestation of
the glory of Israel's God (Ex. 19:24; 24:9-11). While Moses remained on the mountain
with God, Aaron returned unto the people; and yielding through fear, or ignorance,
or instability of character, to their clamour, made unto them a golden calf, and
set it up as an object of worship (Ex. 32:4; Ps. 106:19). On the return of Moses
to the camp, Aaron was sternly rebuked by him for the part he had acted in this
matter; but he interceded for him before God, who forgave his sin (Deut. 9:20).
On the mount, Moses received instructions regarding the system of worship which
was to be set up among the people; and in accordance therewith Aaron and his sons
were consecrated to the priest's office (Lev. 8; 9). Aaron, as high priest, held
henceforth the prominent place appertaining to that office.
When Israel had
reached Hazeroth, in "the wilderness of Paran," Aaron joined with his sister Miriam
in murmuring against Moses, "because of the Ethiopian woman whom he had married,"
probably after the death of Zipporah. But the Lord vindicated his servant Moses,
and punished Miriam with leprosy (Num. 12). Aaron acknowledged his own and his
sister's guilt, and at the intercession of Moses they were forgiven.
Twenty
years after this, when the children of Israel were encamped in the wilderness
of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but
a fearful judgment from God fell upon them, and they were destroyed, and the next
day thousands of the people also perished by a fierce pestilence, the ravages
of which were only stayed by the interposition of Aaron (Num. 16). That there
might be further evidence of the divine appointment of Aaron to the priestly office,
the chiefs of the tribes were each required to bring to Moses a rod bearing on
it the name of his tribe. And these, along with the rod of Aaron for the tribe
of Levi, were laid up overnight in the tabernacle, and in the morning it was found
that while the other rods remained unchanged, that of Aaron "for the house of
Levi" budded, blossomed, and yielded almonds (Num. 17:1-10). This rod was afterwards
preserved in the tabernacle (Heb. 9:4) as a memorial of the divine attestation
of his appointment to the priesthood.
Aaron was implicated in the sin of his
brother at Meribah (Num. 20:8-13), and on that account was not permitted to enter
the Promised Land. When the tribes arrived at Mount Hor, "in the edge of the land
of Edom," at the command of God Moses led Aaron and his son Eleazar to the top
of that mountain, in the sight of all the people. There he stripped Aaron of his
priestly vestments, and put them upon Eleazar; and there Aaron died on the top
of the mount, being 123 years old (Num. 20:23-29. Comp. Deut. 10:6; 32:50), and
was "gathered unto his people." The people, "even all the house of Israel," mourned
for him thirty days. Of Aaron's sons two survived him, Eleazar, whose family held
the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning
with Eli, the high-priesthood was held till the time of Solomon. Aaron's other
two sons had been struck dead (Lev. 10:1,2) for the daring impiety of offering
"strange fire" on the alter of incense.
The Arabs still show with veneration
the traditionary site of Aaron's grave on one of the two summits of Mount Hor,
which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and
there are found in the writings of the rabbins many fabulous stories regarding
him.
He was the first anointed priest. His descendants, "the house of Aaron,"
constituted the priesthood in general. In the time of David they were very numerous
(1 Chr. 12:27). The other branches of the tribe of Levi held subordinate positions
in connection with the sacred office. Aaron was a type of Christ in his official
character as the high priest. His priesthood was a "shadow of heavenly things,"
and was intended to lead the people of Israel to look forward to the time when
"another priest" would arise "after the order of Melchizedek" (Heb. 6:20). (See
MOSES.)
Aaronites
- the descendants of Aaron, and therefore priests. Jehoiada, the father of
Benaiah, led 3,700 Aaronites as "fighting men" to the support of David at Hebron
(1 Chr. 12:27). Eleazar (Num. 3:32), and at a later period Zadok (1 Chr. 27:17),
was their chief.
Abaddon - destruction, the Hebrew
name (equivalent to the Greek Apollyon, i.e., destroyer) of "the angel of the
bottomless pit" (Rev. 9:11). It is rendered "destruction" in Job 28:22; 31:12;
26:6; Prov. 15:11; 27:20. In the last three of these passages the Revised Version
retains the word "Abaddon." We may regard this word as a personification of the
idea of destruction, or as sheol, the realm of the dead.
Abagtha
- one of the seven eunuchs in Ahasuerus's court (Esther 1:10; 2:21).
Abana
- stony (Heb. marg. "Amanah," perennial), the chief river of Damascus (2 Kings
5:12). Its modern name is Barada, the Chrysorrhoas, or "golden stream," of the
Greeks. It rises in a cleft of the Anti-Lebanon range, about 23 miles north-west
of Damascus, and after flowing southward for a little way parts into three smaller
streams, the central one flowing through Damascus, and the other two on each side
of the city, diffusing beauty and fertility where otherwise there would be barrenness.
Abarim - regions beyond; i.e., on the east of Jordan,
a mountain, or rather a mountain-chain, over against Jericho, to the east and
south-east of the Dead Sea, in the land of Moab. From "the top of Pisgah", i.e.,
Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deut.
3:27; 32:49), and there he died (34:1,5). The Israelites had one of their encampments
in the mountains of Abarim (Num. 33:47,48) after crossing the Arnon.
Abba
- This Syriac or Chaldee word is found three times in the New Testament (Mark
14:36; Rom. 8:15; Gal. 4:6), and in each case is followed by its Greek equivalent,
which is translated "father." It is a term expressing warm affection and filial
confidence. It has no perfect equivalent in our language. It has passed into European
languages as an ecclesiastical term, "abbot."
Abda
- servant. (1.) The father of Adoniram, whom Solomon set over the tribute
(1 Kings 4:6); i.e., the forced labour (R.V., "levy").
(2.) A Levite of the
family of Jeduthun (Neh. 11:17), also called Obadiah (1 Chr. 9:16).
Abdeel
- servant of God, (Jer. 36:26), the father of Shelemiah.
Abdi
- my servant. (1.) 1 Chr. 6:44. (2.) 2 Chr. 29:12. (3.) Ezra 10:26.
Abdiel
- servant of God, (1 Chr. 5:15), a Gadite chief.
Abdon
- servile. (1.) The son of Hillel, a Pirathonite, the tenth judge of Israel
(Judg. 12:13-15). He is probably the Bedan of 1 Sam. 12:11.
(2.) The first-born
of Gibeon of the tribe of Benjamin (1 Chr. 8:30; 9:36).
(3.) The son of Micah,
one of those whom Josiah sent to the prophetess Huldah to ascertain from her the
meaning of the recently discovered book of the law (2 Chr. 34:20). He is called
Achbor in 2 Kings 22:12.
(4.) One of the "sons" of Shashak (1 Chr. 8:23).
This
is the name also of a Levitical town of the Gershonites, in the tribe of Asher
(Josh. 21:30; 1 Chr. 6:74). The ruins of Abdeh, some 8 miles north-east of Accho,
probably mark its site.
Abednego - servant of Nego=Nebo,
the Chaldee name given to Azariah, one of Daniel's three companions (Dan. 2:49).
With Shadrach and Meshach, he was delivered from the burning fiery furnace (3:12-30).
Abel - (Heb. Hebhel), a breath, or vanity, the
second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16).
Guided by the instruction of their father, the two brothers were trained in the
duty of worshipping God. "And in process of time" (marg. "at the end of days",
i.e., on the Sabbath) each of them offered up to God of the first-fruits of his
labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd,
of the firstlings of his flock. "The Lord had respect unto Abel and his offering;
but unto Cain and his offering he had not respect" (Gen. 4:3-5). On this account
Cain was angry with his brother, and formed the design of putting him to death;
a design which he at length found an opportunity of carrying into effect (Gen.
4:8,9. Comp. 1 John 3:12). There are several references to Abel in the New Testament.
Our Saviour speaks of him as "righteous" (Matt. 23:35). "The blood of sprinkling"
is said to speak "better things than that of Abel" (Heb. 12:24); i.e., the blood
of Jesus is the reality of which the blood of the offering made by Abel was only
the type. The comparison here is between the sacrifice offered by Christ and that
offered by Abel, and not between the blood of Christ calling for mercy and the
blood of the murdered Abel calling for vengeance, as has sometimes been supposed.
It is also said (Heb. 11:4) that "Abel offered unto God a more excellent sacrifice
than Cain." This sacrifice was made "by faith;" this faith rested in God, not
only as the Creator and the God of providence, but especially in God as the great
Redeemer, whose sacrifice was typified by the sacrifices which, no doubt by the
divine institution, were offered from the days of Adam downward. On account of
that "faith" which looked forward to the great atoning sacrifice, Abel's offering
was accepted of God. Cain's offering had no such reference, and therefore was
rejected. Abel was the first martyr, as he was the first of our race to die.
Abel
(Heb. 'abhel), lamentation (1 Sam. 6:18), the name given to the great stone in
Joshua's field whereon the ark was "set down." The Revised Version, however, following
the Targum and the LXX., reads in the Hebrew text 'ebhen (= a stone), and
accordingly translates "unto the great stone, whereon they set down the ark."
This reading is to be preferred.
Abel (Heb. 'abhel), a grassy place, a meadow.
This word enters into the composition of the following words:
Abel-beth-maachah
- meadow of the house of Maachah, a city in the north of Palestine, in the
neighbourhood of Dan and Ijon, in the tribe of Naphtali. It was a place of considerable
strength and importance. It is called a "mother in Israel", i.e., a metropolis
(2 Sam. 20:19). It was besieged by Joab (2 Sam. 20:14), by Benhadad (1 Kings 15:20),
and by Tiglath-pileser (2 Kings 15:29) about B.C. 734. It is elsewhere called
Abel-maim, meadow of the waters, (2 Chr. 16:4). Its site is occupied by the modern
Abil or Abil-el-kamh, on a rising ground to the east of the brook Derdarah, which
flows through the plain of Huleh into the Jordan, about 6 miles to the west-north-west
of Dan.
Abel-cheramim - (Judg. 11:33, R.V.; A.
V., "plain of the vineyards"), a village of the Ammonites, whither Jephthah pursued
their forces.
Abel-meholah - meadow of dancing,
or the dancing-meadow, the birth-place and residence of the prophet Elisha, not
far from Beth-shean (1 Kings 4:12), in the tribe of Issachar, near where the Wady
el-Maleh emerges into the valley of the Jordan, "the rich meadow-land which extends
about 4 miles south of Beth-shean; moist and luxuriant." Here Elisha was found
at his plough by Elijah on his return up the Jordan valley from Horeb (1 Kings
19:16). It is now called 'Ain Helweh.
Abel-mizraim
- meadow of Egypt, or mourning of Egypt, a place "beyond," i.e., on the west
of Jordan, at the "threshing-floor of Atad." Here the Egyptians mourned seventy
days for Jacob (Gen. 50:4-11). Its site is unknown.
Abel-shittim
- meadow of the acacias, frequently called simply "Shittim" (Num. 25:1; Josh.
2:1; Micah 6:5), a place on the east of Jordan, in the plain of Moab, nearly opposite
Jericho. It was the forty-second encampment of the Israelites, their last resting-place
before they crossed the Jordan (Num. 33:49; 22:1; 26:3; 31:12; comp. 25:1; 31:16).
Abez - tin, or white, a town in the tribe of Issachar
(Josh. 19:20), at the north of the plain of Esdraelon. It is probably identified
with the ruins of el-Beida.
Abia - my father is
the Lord, the Greek form of Abijah, or Abijam (Matt. 1:7), instead of Abiah (1
Chr. 7:8). In Luke 1:5, the name refers to the head of the eighth of the twenty-four
courses into which David divided the priests (1 Chr. 24:10).
Abi-albon
- 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. 11:32).
Abiasaph
- father of gathering; the gatherer, the youngest of the three sons of Korah
the Levite, head of a family of Korhites (Ex. 6:24); called Ebisaph (1 Chr. 6:37).
Abiathar - father of abundance, or my father excels,
the son of Ahimelech the high priest. He was the tenth high priest, and the fourth
in descent from Eli. When his father was slain with the priests of Nob, he escaped,
and bearing with him the ephod, he joined David, who was then in the cave of Adullam
(1 Sam. 22:20-23; 23:6). He remained with David, and became priest of the party
of which he was the leader (1 Sam. 30:7). When David ascended the throne of Judah,
Abiathar was appointed high priest (1 Chr. 15:11; 1 Kings 2:26) and the "king's
companion" (1 Chr. 27:34). Meanwhile Zadok, of the house of Eleazar, had been
made high priest. These appointments continued in force till the end of David's
reign (1 Kings 4:4). Abiathar was deposed (the sole historical instance of the
deposition of a high priest) and banished to his home at Anathoth by Solomon,
because he took part in the attempt to raise Adonijah to the throne. The priesthood
thus passed from the house of Ithamar (1 Sam. 2:30-36; 1 Kings 1:19; 2:26, 27).
Zadok now became sole high priest. In Mark 2:26, reference is made to an occurrence
in "the days of Abiathar the high priest." But from 1 Sam. 22, we learn explicitly
that this event took place when Ahimelech, the father of Abiathar, was high priest.
The apparent discrepancy is satisfactorily explained by interpreting the words
in Mark as referring to the life-time of Abiathar, and not to the term of his
holding the office of high priest. It is not implied in Mark that he was actual
high priest at the time referred to. Others, however, think that the loaves belonged
to Abiathar, who was at that time (Lev. 24:9) a priest, and that he either himself
gave them to David, or persuaded his father to give them.
Abib
- an ear of corn, the month of newly-ripened grain (Ex. 13:4; 23:15); the
first of the Jewish ecclesiastical year, and the seventh of the civil year. It
began about the time of the vernal equinox, on 21st March. It was called Nisan,
after the Captivity (Neh. 2:1). On the fifteenth day of the month, harvest was
begun by gathering a sheaf of barley, which was offered unto the Lord on the sixteenth
(Lev. 23:4-11).
Abida - or Abi'dah, father of knowledge;
knowing, one of the five sons of Midian, who was the son of Abraham by Keturah
(1 Chr. 1:33), and apparently the chief of an Arab tribe.
Abidan
- father of judgment; judge, head of the tribe of Benjamin at the Exodus (Num.
1:11; 2:22).
Abieezer - father of help; i.e., "helpful."
(1.) The second of the three sons of Hammoleketh, the sister of Gilead. He was
the grandson of Manasseh (1 Chr. 7:18). From his family Gideon sprang (Josh. 17:2;
comp. Judg. 6:34; 8:2). He was also called Jeezer (Num. 26:30).
(2.) One of
David's thirty warriors (2 Sam. 23:27; comp. 1 Chr. 27:12).
(3.) The prince
of the tribe of Dan at the Exodus (Num. 1:12).
Abiel
- father (i.e., "possessor") of God = "pious." (1.) The son of Zeror and father
of Ner, who was the grandfather of Saul (1 Sam. 14:51; 1 Chr. 8:33; 9:39). In
1 Sam. 9:1, he is called the "father," probably meaning the grandfather, of Kish.
(2.) An Arbathite, one of David's warriors (1 Chr. 11:32); called also Abi-albon
(2 Sam. 23:31).
Abiezrite - father of help, a descendant
of Abiezer (Judg. 6:11,24; 8:32).
Abigail - father
(i.e., "leader") of the dance, or "of joy." (1.) The sister of David, and wife
of Jether an Ishmaelite (1 Chr. 2:16,17). She was the mother of Amasa (2 Sam.
17:25).
(2.) The wife of the churlish Nabal, who dwelt in the district of Carmel
(1 Sam. 25:3). She showed great prudence and delicate management at a critical
period of her husband's life. She was "a woman of good understanding, and of a
beautiful countenance." After Nabal's death she became the wife of David (1 Sam.
25:14-42), and was his companion in all his future fortunes (1 Sam. 27:3; 30:5;
2 Sam. 2:2). By her David had a son called Chileab (2 Sam. 3:3), elsewhere called
Daniel (1 Chr. 3:1).
Abihail - father of might.
(1.) Num. 3:35. (2.) 1 Chr. 2:29. (3.) 1 Chr. 5:14.
(4.) The second wife of
King Rehoboam (2 Chr. 11:18), a descendant of Eliab, David's eldest brother.
(5.)
The father of Esther and uncle of Mordecai (Esther 2:15).
Abihu
- father of Him; i.e., "worshipper of God", the second of the sons of Aaron
(Ex. 6:23; Num. 3:2; 26:60; 1 Chr. 6:3). Along with his three brothers he was
consecrated to the priest's office (Ex. 28:1). With his father and elder brother
he accompanied the seventy elders part of the way up the mount with Moses (Ex.
24:1,9). On one occasion he and Nadab his brother offered incense in their censers
filled with "strange" (i.e., common) fire, i.e., not with fire taken from the
great brazen altar (Lev. 6:9, etc.), and for this offence they were struck dead,
and were taken out and buried without the camp (Lev. 10:1-11; comp. Num. 3:4;
26:61; 1 Chr. 24:2). It is probable that when they committed this offence they
were intoxicated, for immediately after is given the law prohibiting the use of
wine or strong drink to the priests.
Abihud - father
(i.e., "possessor") of renown. (1.) One of the sons of Bela, the son of Benjamin
(1 Chr. 8:3); called also Ahihud (ver. 7).
(2.) A descendant of Zerubbabel
and father of Eliakim (Matt. 1:13, "Abiud"); called also Juda (Luke 3:26), and
Obadiah (1 Chr. 3:21).
Abijah - father (i.e., "possessor
or worshipper") of Jehovah. (1.) 1 Chr. 7:8. (2.) 1 Chr. 2:24.
(3.) The second
son of Samuel (1 Sam. 8:2; 1 Chr. 6:28). His conduct, along with that of his brother,
as a judge in Beer-sheba, to which office his father had appointed him, led to
popular discontent, and ultimately provoked the people to demand a royal form
of government.
(4.) A descendant of Eleazar, the son of Aaron, a chief of one
of the twenty-four orders into which the priesthood was divided by David (1 Chr.
24:10). The order of Abijah was one of those which did not return from the Captivity
(Ezra 2:36-39; Neh. 7:39-42; 12:1).
(5.) The son of Rehoboam, whom he succeeded
on the throne of Judah (1 Chr. 3:10). He is also called Abijam (1 Kings 14:31;
15:1-8). He began his three years' reign (2 Chr. 12:16; 13:1,2) with a strenuous
but unsuccessful effort to bring back the ten tribes to their allegiance. His
address to "Jeroboam and all Israel," before encountering them in battle, is worthy
of being specially noticed (2 Chr. 13:5-12). It was a very bloody battle, no fewer
than 500,000 of the army of Israel having perished on the field. He is described
as having walked "in all the sins of his father" (1 Kings 15:3; 2 Chr. 11:20-22).
It is said in 1 Kings 15:2 that "his mother's name was Maachah, the daughter of
Abishalom;" but in 2 Chr. 13:2 we read, "his mother's name was Michaiah, the daughter
of Uriel of Gibeah." The explanation is that Maachah is just a variation of the
name Michaiah, and that Abishalom is probably the same as Absalom, the son of
David. It is probable that "Uriel of Gibeah" married Tamar, the daughter of Absalom
(2 Sam. 14:27), and by her had Maachah. The word "daughter" in 1 Kings 15:2 will
thus, as it frequently elsewhere does, mean grand-daughter.
(6.) A son of Jeroboam,
the first king of Israel. On account of his severe illness when a youth, his father
sent his wife to consult the prophet Ahijah regarding his recovery. The prophet,
though blind with old age, knew the wife of Jeroboam as soon as she approached,
and under a divine impulse he announced to her that inasmuch as in Abijah alone
of all the house of Jeroboam there was found "some good thing toward the Lord,"
he only would come to his grave in peace. As his mother crossed the threshold
of the door on her return, the youth died, and "all Israel mourned for him" (1
Kings 14:1-18).
(7.) The daughter of Zechariah (2 Chr. 29:1; comp. Isa. 8:2),
and afterwards the wife of Ahaz. She is also called Abi (2 Kings 18:2).
(8.)
One of the sons of Becher, the son of Benjamin (1 Chr. 7:8). "Abiah," A.V.
Abijam
- father of the sea; i.e., "seaman" the name always used in Kings of the king
of Judah, the son of Rehoboam, elsewhere called Abijah (1 Kings 15:1,7,8). (See
ABIJAH ¯T0000036, 5.)
Abilene - a plain, a district
lying on the east slope of the Anti-Lebanon range; so called from its chief town,
Abila (Luke 3:1), which stood in the Suk Wady Barada, between Heliopolis (Baalbec)
and Damascus, 38 miles from the former and 18 from the latter. Lysanias was governor
or tetrarch of this province.
Abimael - father
of Mael, one of the sons or descendants of Joktan, in Northern Arabia (Gen. 10:28;
1 Chr. 1:22).
Abimelech - my father a king, or
father of a king, a common name of the Philistine kings, as "Pharaoh" was of the
Egyptian kings. (1.) The Philistine king of Gerar in the time of Abraham (Gen.
20:1-18). By an interposition of Providence, Sarah was delivered from his harem,
and was restored to her husband Abraham. As a mark of respect he gave to Abraham
valuable gifts, and offered him a settlement in any part of his country; while
at the same time he delicately and yet severely rebuked him for having practised
a deception upon him in pretending that Sarah was only his sister. Among the gifts
presented by the king were a thousand pieces of silver as a "covering of the eyes"
for Sarah; i.e., either as an atoning gift and a testimony of her innocence in
the sight of all, or rather for the purpose of procuring a veil for Sarah to conceal
her beauty, and thus as a reproof to her for not having worn a veil which, as
a married woman, she ought to have done. A few years after this Abimelech visited
Abraham, who had removed southward beyond his territory, and there entered into
a league of peace and friendship with him. This league was the first of which
we have any record. It was confirmed by a mutual oath at Beer-sheba (Gen. 21:22-34).
(2.) A king of Gerar in the time of Isaac, probably the son of the preceeding
(Gen. 26:1-22). Isaac sought refuge in his territory during a famine, and there
he acted a part with reference to his wife Rebekah similar to that of his father
Abraham with reference to Sarah. Abimelech rebuked him for the deception, which
he accidentally discovered. Isaac settled for a while here, and prospered. Abimelech
desired him, however, to leave his territory, which Isaac did. Abimelech afterwards
visited him when he was encamped at Beer-sheba, and expressed a desire to renew
the covenant which had been entered into between their fathers (Gen. 26:26-31).
(3.) A son of Gideon (Judg. 9:1), who was proclaimed king after the death of
his father (Judg. 8:33-9:6). One of his first acts was to murder his brothers,
seventy in number, "on one stone," at Ophrah. Only one named Jotham escaped. He
was an unprincipled, ambitious ruler, often engaged in war with his own subjects.
When engaged in reducing the town of Thebez, which had revolted, he was struck
mortally on his head by a mill-stone, thrown by the hand of a woman from the wall
above. Perceiving that the wound was mortal, he desired his armour-bearer to thrust
him through with his sword, that it might not be said he had perished by the hand
of a woman (Judg. 9:50-57).
(4.) The son of Abiathar, and high priest in the
time of David (1 Chr. 18:16). In the parallel passage, 2 Sam. 8:17, we have the
name Ahimelech, and Abiathar, the son of Ahimelech. This most authorities consider
the more correct reading. (5.) Achish, king of Gath, in the title of Ps. 34. (Comp.
1 Sam. 21:10-15.)
Abinadab - father of nobleness;
i.e., "noble." (1.) A Levite of Kirjath-jearim, in whose house the ark of the
covenant was deposited after having been brought back from the land of the Philistines
(1 Sam. 7:1). It remained there twenty years, till it was at length removed by
David (1 Sam. 7:1,2; 1 Chr. 13:7).
(2.) The second of the eight sons of Jesse
(1 Sam. 16:8). He was with Saul in the campaign against the Philistines in which
Goliath was slain (1 Sam. 17:13).
(3.) One of Saul's sons, who peristed with
his father in the battle of Gilboa (1 Sam. 31:2; 1 Chr. 10:2).
(4.) One of
Solomon's officers, who "provided victuals for the king and his household." He
presided, for this purpose, over the district of Dor (1 Kings 4:11).
Abinoam
- father of kindness, the father of Barak (Judg. 4:6; 5:1).
Abiram
- father of height; i.e., "proud." (1.) One of the sons of Eliab, who joined
Korah in the conspiracy against Moses and Aaron. He and all the conspirators,
with their families and possessions (except the children of Korah), were swallowed
up by an earthquake (Num. 16:1-27; 26:9; Ps. 106:17).
(2.) The eldest son of
Hiel the Bethelite, who perished prematurely in consequence of his father's undertaking
to rebuild Jericho (1 Kings 16:34), according to the words of Joshua (6:26). (See
JERICHO.)
Abishag
- father of (i.e., "given to") error, a young woman of Shunem, distinguished
for her beauty. She was chosen to minister to David in his old age. She became
his wife (1 Kings 1:3,4,15). After David's death Adonijah persuaded Bathsheba,
Solomon's mother, to entreat the king to permit him to marry Abishag. Solomon
suspected in this request an aspiration to the throne, and therefore caused him
to be put to death (1 Kings 2:17-25).
Abishai - father
of (i.e., "desirous of") a gift, the eldest son of Zeruiah, David's sister. He
was the brother of Joab and Asahel (2 Sam. 2:18; 1 Chr. 2:16). Abishai was the
only one who accompanied David when he went to the camp of Saul and took the spear
and the cruse of water from Saul's bolster (1 Sam. 26:5-12). He had the command
of one of the three divisions of David's army at the battle with Absalom (2 Sam.
18:2,5,12). He slew the Philistine giant Ishbi-benob, who threatened David's life
(2 Sam. 21:15-17). He was the chief of the second rank of the three "mighties"
(2 Sam. 23:18, 19; 1 Chr. 11:20,21); and on one occasion withstood 300 men, and
slew them with his own spear (2 Sam. 23:18). Abishai is the name of the Semitic
chief who offers gifts to the lord of Beni-Hassan. See illustration facing page
10.
Abishua - father of welfare; i.e., "fortunate."
(1.) The grandson of Benjamin (1 Chr. 8:4).
(2.) The son of Phinehas the high
priest (1 Chr. 6:4,5,50; Ezra 7:5).
Abishur - father
of the wall; i.e., "mason", one of the two sons of Shammai of the tribe of Judah
(1 Chr. 2:28,29).
Abital - father of dew; i.e.,
"fresh", David's fifth wife (2 Sam. 3:4).
Abitub -
father of goodness, a Benjamite (1 Chr. 8:11).
Abjects
- (Ps. 35:15), the translation of a Hebrew word meaning smiters; probably,
in allusion to the tongue, slanderers. (Comp. Jer. 18:18.)
Ablution
- or washing, was practised, (1.) When a person was initiated into a higher
state: e.g., when Aaron and his sons were set apart to the priest's office, they
were washed with water previous to their investiture with the priestly robes (Lev.
8:6).
(2.) Before the priests approached the altar of God, they were required,
on pain of death, to wash their hands and their feet to cleanse them from the
soil of common life (Ex. 30:17-21). To this practice the Psalmist alludes, Ps.
26:6.
(3.) There were washings prescribed for the purpose of cleansing from
positive defilement contracted by particular acts. Of such washings eleven different
species are prescribed in the Levitical law (Lev. 12-15).
(4.) A fourth class
of ablutions is mentioned, by which a person purified or absolved himself from
the guilt of some particular act. For example, the elders of the nearest village
where some murder was committed were required, when the murderer was unknown,
to wash their hands over the expiatory heifer which was beheaded, and in doing
so to say, "Our hands have not shed this blood, neither have our eyes seen it"
(Deut. 21:1-9). So also Pilate declared himself innocent of the blood of Jesus
by washing his hands (Matt. 27:24). This act of Pilate may not, however, have
been borrowed from the custom of the Jews. The same practice was common among
the Greeks and Romans.
The Pharisees carried the practice of ablution to great
excess, thereby claiming extraordinary purity (Matt. 23:25). Mark (7:1-5) refers
to the ceremonial ablutions. The Pharisees washed their hands "oft," more correctly,
"with the fist" (R.V., "diligently"), or as an old father, Theophylact, explains
it, "up to the elbow." (Compare also Mark 7:4; Lev. 6:28; 11: 32-36; 15:22) (See
WASHING.)
Abner
- father of light; i.e., "enlightening", the son of Ner and uncle of Saul.
He was commander-in-chief of Saul's army (1 Sam. 14:50; 17:55; 20:25). He first
introduced David to the court of Saul after the victory over Goliath (1 Sam. 17:57).
After the death of Saul, David was made king over Judah, and reigned in Hebron.
Among the other tribes there was a feeling of hostility to Judah; and Abner, at
the head of Ephraim, fostered this hostility in the interest of the house of Saul,
whose son Ish-bosheth he caused to be proclaimed king (2 Sam. 2:8). A state of
war existed between these two kings. A battle fatal to Abner, who was the leader
of Ish-boseth's army, was fought with David's army under Joab at Gibeon (2 Sam.
2:12). Abner, escaping from the field, was overtaken by Asahel, who was "light
of foot as a wild roe," the brother of Joab and Abishai, whom he thrust through
with a back stroke of his spear (2 Sam. 2: 18-32).
Being rebuked by Ish-bosheth
for the impropriety of taking to wife Rizpah, who had been a concubine of King
Saul, he found an excuse for going over to the side of David, whom he now professed
to regard as anointed by the Lord to reign over all Israel. David received him
favourably, and promised that he would have command of the armies. At this time
Joab was absent from Hebron, but on his return he found what had happened. Abner
had just left the city; but Joab by a stratagem recalled him, and meeting him
at the gate of the city on his return, thrust him through with his sword (2 Sam.
3:27, 31-39; 4:12. Comp. 1 Kings 2:5, 32). David lamented in pathetic words the
death of Abner, "Know ye not that there is a prince and a great man fallen this
day in Israel?" (2 Sam. 3:33-38.)
Abomination - This
word is used, (1.) To express the idea that the Egyptians considered themselves
as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed
the same practice, holding it unlawful to eat or drink with foreigners (John 18:28;
Acts 10:28; 11:3).
(2.) Every shepherd was "an abomination" unto the Egyptians
(Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably
from the fact that Lower and Middle Egypt had formerly been held in oppressive
subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been
expelled, and partly also perhaps from this other fact that the Egyptians detested
the lawless habits of these wandering shepherds.
(3.) Pharaoh was so moved
by the fourth plague, that while he refused the demand of Moses, he offered a
compromise, granting to the Israelites permission to hold their festival and offer
their sacrifices in Egypt. This permission could not be accepted, because Moses
said they would have to sacrifice "the abomination of the Egyptians" (Ex. 8:26);
i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded
it as sacrilegious to kill.
(4.) Daniel (11:31), in that section of his prophecies
which is generally interpreted as referring to the fearful calamities that were
to fall on the Jews in the time of Antiochus Epiphanes, says, "And they shall
place the abomination that maketh desolate." Antiochus Epiphanes caused an altar
to be erected on the altar of burnt-offering, on which sacrifices were offered
to Jupiter Olympus. (Comp. 1 Macc. 1:57). This was the abomination of the desolation
of Jerusalem. The same language is employed in Dan. 9:27 (comp. Matt. 24:15),
where the reference is probably to the image-crowned standards which the Romans
set up at the east gate of the temple (A.D. 70), and to which they paid idolatrous
honours. "Almost the entire religion of the Roman camp consisted in worshipping
the ensign, swearing by the ensign, and in preferring the ensign before all other
gods." These ensigns were an "abomination" to the Jews, the "abomination of desolation."
This word is also used symbolically of sin in general (Isa. 66:3); an idol
(44:19); the ceremonies of the apostate Church of Rome (Rev. 17:4); a detestable
act (Ezek. 22:11).
Abraham - father of a multitude,
son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because
he was the heir of the promises. Till the age of seventy, Abram sojourned among
his kindred in his native country of Chaldea. He then, with his father and his
family and household, quitted the city of Ur, in which he had hitherto dwelt,
and went some 300 miles north to Haran, where he abode fifteen years. The cause
of his migration was a call from God (Acts 7:2-4). There is no mention of this
first call in the Old Testament; it is implied, however, in Gen. 12. While they
tarried at Haran, Terah died at the age of 205 years. Abram now received a second
and more definite call, accompanied by a promise from God (Gen. 12:1,2); whereupon
he took his departure, taking his nephew Lot with him, "not knowing whither he
went" (Heb. 11:8). He trusted implicitly to the guidance of Him who had called
him.
Abram now, with a large household of probably a thousand souls, entered
on a migratory life, and dwelt in tents. Passing along the valley of the Jabbok,
in the land of Canaan, he formed his first encampment at Sichem (Gen. 12:6), in
the vale or oak-grove of Moreh, between Ebal on the north and Gerizim on the south.
Here he received the great promise, "I will make of thee a great nation," etc.
(Gen. 12:2,3,7). This promise comprehended not only temporal but also spiritual
blessings. It implied that he was the chosen ancestor of the great Deliverer whose
coming had been long ago predicted (Gen. 3:15). Soon after this, for some reason
not mentioned, he removed his tent to the mountain district between Bethel, then
called Luz, and Ai, towns about two miles apart, where he built an altar to "Jehovah."
He again moved into the southern tract of Palestine, called by the Hebrews the
Negeb; and was at length, on account of a famine, compelled to go down into Egypt.
This took place in the time of the Hyksos, a Semitic race which now held the Egyptians
in bondage. Here occurred that case of deception on the part of Abram which exposed
him to the rebuke of Pharaoh (Gen. 12:18). Sarai was restored to him; and Pharaoh
loaded him with presents, recommending him to withdraw from the country. He returned
to Canaan richer than when he left it, "in cattle, in silver, and in gold" (Gen.
12:8; 13:2. Comp. Ps. 105:13, 14). The whole party then moved northward, and returned
to their previous station near Bethel. Here disputes arose between Lot's shepherds
and those of Abram about water and pasturage. Abram generously gave Lot his choice
of the pasture-ground. (Comp. 1 Cor. 6:7.) He chose the well-watered plain in
which Sodom was situated, and removed thither; and thus the uncle and nephew were
separated. Immediately after this Abram was cheered by a repetition of the promises
already made to him, and then removed to the plain or "oak-grove" of Mamre, which
is in Hebron. He finally settled here, pitching his tent under a famous oak or
terebinth tree, called "the oak of Mamre" (Gen. 13:18). This was his third resting-place
in the land.
Some fourteen years before this, while Abram was still in Chaldea,
Palestine had been invaded by Chedorlaomer, King of Elam, who brought under tribute
to him the five cities in the plain to which Lot had removed. This tribute was
felt by the inhabitants of these cities to be a heavy burden, and after twelve
years they revolted. This brought upon them the vengeance of Chedorlaomer, who
had in league with him four other kings. He ravaged the whole country, plundering
the towns, and carrying the inhabitants away as slaves. Among those thus treated
was Lot. Hearing of the disaster that had fallen on his nephew, Abram immediately
gathered from his own household a band of 318 armed men, and being joined by the
Amoritish chiefs Mamre, Aner, and Eshcol, he pursued after Chedorlaomer, and overtook
him near the springs of the Jordan. They attacked and routed his army, and pursued
it over the range of Anti-Libanus as far as to Hobah, near Damascus, and then
returned, bringing back all the spoils that had been carried away. Returning by
way of Salem, i.e., Jerusalem, the king of that place, Melchizedek, came forth
to meet them with refreshments. To him Abram presented a tenth of the spoils,
in recognition of his character as a priest of the most high God (Gen. 14:18-20).
In a recently-discovered tablet, dated in the reign of the grandfather of Amraphel
(Gen. 14:1), one of the witnesses is called "the Amorite, the son of Abiramu,"
or Abram.
Having returned to his home at Mamre, the promises already made to
him by God were repeated and enlarged (Gen. 13:14). "The word of the Lord" (an
expression occurring here for the first time) "came to him" (15:1). He now understood
better the future that lay before the nation that was to spring from him. Sarai,
now seventy-five years old, in her impatience, persuaded Abram to take Hagar,
her Egyptian maid, as a concubine, intending that whatever child might be born
should be reckoned as her own. Ishmael was accordingly thus brought up, and was
regarded as the heir of these promises (Gen. 16). When Ishmael was thirteen years
old, God again revealed yet more explicitly and fully his gracious purpose; and
in token of the sure fulfilment of that purpose the patriarch's name was now changed
from Abram to Abraham (Gen. 17:4,5), and the rite of circumcision was instituted
as a sign of the covenant. It was then announced that the heir to these covenant
promises would be the son of Sarai, though she was now ninety years old; and it
was directed that his name should be Isaac. At the same time, in commemoration
of the promises, Sarai's name was changed to Sarah. On that memorable day of God's
thus revealing his design, Abraham and his son Ishmael and all the males of his
house were circumcised (Gen. 17). Three months after this, as Abraham sat in his
tent door, he saw three men approaching. They accepted his proffered hospitality,
and, seated under an oak-tree, partook of the fare which Abraham and Sarah provided.
One of the three visitants was none other than the Lord, and the other two were
angels in the guise of men. The Lord renewed on this occasion his promise of a
son by Sarah, who was rebuked for her unbelief. Abraham accompanied the three
as they proceeded on their journey. The two angels went on toward Sodom; while
the Lord tarried behind and talked with Abraham, making known to him the destruction
that was about to fall on that guilty city. The patriarch interceded earnestly
in behalf of the doomed city. But as not even ten righteous persons were found
in it, for whose sake the city would have been spared, the threatened destruction
fell upon it; and early next morning Abraham saw the smoke of the fire that consumed
it as the "smoke of a furnace" (Gen. 19:1-28).
After fifteen years' residence
at Mamre, Abraham moved southward, and pitched his tent among the Philistines,
near to Gerar. Here occurred that sad instance of prevarication on his part in
his relation to Abimelech the King (Gen. 20). (See ABIMELECH.)
Soon after this event, the patriarch left the vicinity of Gerar, and moved down
the fertile valley about 25 miles to Beer-sheba. It was probably here that Isaac
was born, Abraham being now an hundred years old. A feeling of jealousy now arose
between Sarah and Hagar, whose son, Ishmael, was no longer to be regarded as Abraham's
heir. Sarah insisted that both Hagar and her son should be sent away. This was
done, although it was a hard trial to Abraham (Gen. 21:12). (See HAGAR ¯T0001583;
ISHMAEL.)
At
this point there is a blank in the patriarch's history of perhaps twenty-five
years. These years of peace and happiness were spent at Beer-sheba. The next time
we see him his faith is put to a severe test by the command that suddenly came
to him to go and offer up Isaac, the heir of all the promises, as a sacrifice
on one of the mountains of Moriah. His faith stood the test (Heb. 11:17-19). He
proceeded in a spirit of unhesitating obedience to carry out the command; and
when about to slay his son, whom he had laid on the altar, his uplifted hand was
arrested by the angel of Jehovah, and a ram, which was entangled in a thicket
near at hand, was seized and offered in his stead. From this circumstance that
place was called Jehovah-jireh, i.e., "The Lord will provide." The promises made
to Abraham were again confirmed (and this was the last recorded word of God to
the patriarch); and he descended the mount with his son, and returned to his home
at Beer-sheba (Gen. 22:19), where he resided for some years, and then moved northward
to Hebron.
Some years after this Sarah died at Hebron, being 127 years old.
Abraham acquired now the needful possession of a burying-place, the cave of Machpelah,
by purchase from the owner of it, Ephron the Hittite (Gen. 23); and there he buried
Sarah. His next care was to provide a wife for Isaac, and for this purpose he
sent his steward, Eliezer, to Haran (or Charran, Acts 7:2), where his brother
Nahor and his family resided (Gen. 11:31). The result was that Rebekah, the daughter
of Nahor's son Bethuel, became the wife of Isaac (Gen. 24). Abraham then himself
took to wife Keturah, who became the mother of six sons, whose descendants were
afterwards known as the "children of the east" (Judg. 6:3), and later as "Saracens."
At length all his wanderings came to an end. At the age of 175 years, 100 years
after he had first entered the land of Canaan, he died, and was buried in the
old family burying-place at Machpelah (Gen. 25:7-10).
The history of Abraham
made a wide and deep impression on the ancient world, and references to it are
interwoven in the religious traditions of almost all Eastern nations. He is called
"the friend of God" (James 2:23), "faithful Abraham" (Gal. 3:9), "the father of
us all" (Rom. 4:16).
Abraham's bosom - (Luke 16:22,23)
refers to the custom of reclining on couches at table, which was prevalent among
the Jews, an arrangement which brought the head of one person almost into the
bosom of the one who sat or reclined above him. To "be in Abraham's bosom" thus
meant to enjoy happiness and rest (Matt. 8:11; Luke 16:23) at the banquet in Paradise.
(See BANQUET ¯T0000434; MEALS.)
Abram
- exalted father. (see ABRAHAM.)
Abronah
- R.V., one of Israel's halting-places in the desert (Num.33:34,35), just
before Ezion-gaber. In A.V., "Ebronah."
Absalom - father
of peace; i.e., "peaceful" David's son by Maacah (2 Sam. 3:3; comp. 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. Comp.
Ex. 32:32; Rom. 9:3).
Absalom's three sons (2 Sam. 14:27; comp. 18:18) had
all died before him, so that he left only a daughter, Tamar, who became the grandmother
of Abijah.
Acacia - (Heb. shittim) Ex. 25:5, R.V.
probably the Acacia seyal (the gum-arabic tree); called the "shittah" tree (Isa.
41:19). Its wood is called shittim wood (Ex. 26:15,26; 25:10,13,23,28, etc.).
This species (A. seyal) is like the hawthorn, a gnarled and thorny tree. It yields
the gum-arabic of commerce. It is found in abundance in the Sinaitic peninsula.
Accad - 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.)
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.)
Accho
- sultry or sandy, a town and harbour of Phoenicia, in the tribe of Asher,
but never acquired by them (Judg. 1:31). It was known to the ancient Greeks and
Romans by the name of Ptolemais, from Ptolemy the king of Egypt, who rebuilt it
about B.C. 100. Here Paul landed on his last journey to Jerusalem (Acts 21:7).
During the crusades of the Middle Ages it was called Acra; and subsequently, on
account of its being occupied by the Knights Hospitallers of Jerusalem, it was
called St. Jean d'Acre, or simply Acre.
Accuser - Satan
is styled the "accuser of the brethren" (Rev. 12:10. Comp. Job 1:6; Zech. 3:1),
as seeking to uphold his influence among men by bringing false charges against
Christians, with the view of weakening their influence and injuring the cause
with which they are identified. He was regarded by the Jews as the accuser of
men before God, laying to their charge the violations of the law of which they
were guilty, and demanding their punishment. The same Greek word, rendered "accuser,"
is found in John 8:10 (but omitted in the Revised Version); Acts 23:30, 35; 24:8;
25:16, 18, in all of which places it is used of one who brings a charge against
another.
Aceldama - the name which the Jews gave
in their proper tongue, i.e., in Aramaic, to the field which was purchased with
the money which had been given to the betrayer of our Lord. The word means "field
of blood." It was previously called "the potter's field" (Matt. 27:7, 8; Acts
1:19), and was appropriated as the burial-place for strangers. It lies on a narrow
level terrace on the south face of the valley of Hinnom. Its modern name is Hak
ed-damm.
Achaia - the name originally of a narrow
strip of territory in Greece, on the north-west of the Peloponnesus. Subsequently
it was applied by the Romans to the whole Peloponnesus, now called the Morea,
and the south of Greece. It was then one of the two provinces (Macedonia being
the other) into which they divided the country when it fell under their dominion.
It is in this latter enlarged meaning that the name is always used in the New
Testament (Acts 18:12, 27; 19:21; Rom. 15: 26; 16:5, etc.). It was at the time
when Luke wrote the Acts of the Apostles under the proconsular form of government;
hence the appropriate title given to Gallio as the "deputy," i.e., proconsul,
of Achaia (Acts 18:12).
Achaichus - (1 Cor. 16:17),
one of the members of the church of Corinth who, with Fortunatus and Stephanas,
visited Paul while he was at Ephesus, for the purpose of consulting him on the
affairs of the church. These three probably were the bearers of the letter from
Corinth to the apostle to which he alludes in 1 Cor. 7:1.
Achan
- called also Achar, i.e., one who troubles (1 Chr. 2:7), in commemoration
of his crime, which brought upon him an awful destruction (Josh. 7:1). On the
occasion of the fall of Jericho, he seized, contrary to the divine command, an
ingot of gold, a quantity of silver, and a costly Babylonish garment, which he
hid in his tent. Joshua was convinced that the defeat which the Israelites afterwards
sustained before Ai was a proof of the divine displeasure on account of some crime,
and he at once adopted means by the use of the lot for discovering the criminal.
It was then found that Achan was guilty, and he was stoned to death in the valley
of Achor. He and all that belonged to him were then consumed by fire, and a heap
of stones was raised over the ashes.
Achbor - gnawing
= mouse. (1.) An Edomitish king (Gen. 36:38; 1 Chr. 1:49).
(2.) One of Josiah's
officers sent to the prophetess Huldah to inquire regarding the newly-discovered
book of the law (2 Kings 22:12, 14). He is also called Abdon (2 Chr. 34:20).
Achish
- angry, perhaps only a general title of royalty applicable to the Philistine
kings. (1.) The king with whom David sought refuge when he fled from Saul (1 Sam.
21:10-15). He is called Abimelech in the superscription of Ps. 34. It was probably
this same king to whom David a second time repaired at the head of a band of 600
warriors, and who assigned him Ziklag, whence he carried on war against the surrounding
tribes (1 Sam. 27:5-12). Achish had great confidence in the valour and fidelity
of David (1 Sam. 28:1,2), but at the instigation of his courtiers did not permit
him to go up to battle along with the Philistine hosts (1 Sam. 29:2-11). David
remained with Achish a year and four months. (2.) Another king of Gath, probably
grandson of the foregoing, to whom the two servants of Shimei fled. This led Shimei
to go to Gath in pursuit of them, and the consequence was that Solomon put him
to death (1 Kings 2:39-46).
Achmetha - (Ezra 6:2),
called Ecbatana by classical writers, the capital of northern Media. Here was
the palace which was the residence of the old Median monarchs, and of Cyrus and
Cambyses. In the time of Ezra, the Persian kings resided usually at Susa of Babylon.
But Cyrus held his court at Achmetha; and Ezra, writing a century after, correctly
mentions the place where the decree of Cyrus was found.
Achor
- trouble, a valley near Jericho, so called in consequence of the trouble
which the sin of Achan caused Israel (Josh. 7:24,26). The expression "valley of
Achor" probably became proverbial for that which caused trouble, and when Isaiah
(Isa. 65:10) refers to it he uses it in this sense: "The valley of Achor, a place
for herds to lie down in;" i.e., that which had been a source of calamity would
become a source of blessing. Hosea also (Hos. 2:15) uses the expression in the
same sense: "The valley of Achor for a door of hope;" i.e., trouble would be turned
into joy, despair into hope. This valley has been identified with the Wady Kelt.
Achsah - anklet, Caleb's only daughter (1 Chr.
2:49). She was offered in marriage to the man who would lead an attack on the
city of Debir, or Kirjath-sepher. This was done by Othniel (q.v.), who accordingly
obtained her as his wife (Josh. 15:16-19; Judg. 1:9-15).
Achshaph
- fascination, a royal city of the Canaanites, in the north of Palestine (Josh.
11:1; 12:20; 19:25). It was in the eastern boundary of the tribe of Asher, and
is identified with the modern ruined village of Kesaf or Yasif, N.E. of Accho.
Achzib - falsehood. (1.) A town in the Shephelah,
or plain country of Judah (Josh. 15:44); probably the same as Chezib of Gen. 38:5
= Ain Kezbeh.
(2.) A Phoenician city (the Gr. Ecdippa), always retained in
their possession though assigned to the tribe of Asher (Josh. 19:29; Judg. 1:31).
It is identified with the modern es-Zib, on the Mediterranean, about 8 miles north
of Accho.
Acre - is the translation of a word (tse'med),
which properly means a yoke, and denotes a space of ground that may be ploughed
by a yoke of oxen in a day. It is about an acre of our measure (Isa. 5:10; 1 Sam.
14:14).
Acts of the Apostles - the title now given
to the fifth and last of the historical books of the New Testament. The author
styles it a "treatise" (1:1). It was early called "The Acts," "The Gospel of the
Holy Ghost," and "The Gospel of the Resurrection." It contains properly no account
of any of the apostles except Peter and Paul. John is noticed only three times;
and all that is recorded of James, the son of Zebedee, is his execution by Herod.
It is properly therefore not the history of the "Acts of the Apostles," a title
which was given to the book at a later date, but of "Acts of Apostles," or more
correctly, of "Some Acts of Certain Apostles."
As regards its authorship, it
was certainly the work of Luke, the "beloved physician" (comp. Luke 1:1-4; Acts
1:1). This is the uniform tradition of antiquity, although the writer nowhere
makes mention of himself by name. The style and idiom of the Gospel of Luke and
of the Acts, and the usage of words and phrases common to both, strengthen this
opinion. The writer first appears in the narrative in 16:11, and then disappears
till Paul's return to Philippi two years afterwards, when he and Paul left that
place together (20:6), and the two seem henceforth to have been constant companions
to the end. He was certainly with Paul at Rome (28; Col. 4:14). Thus he wrote
a great portion of that history from personal observation. For what lay beyond
his own experience he had the instruction of Paul. If, as is very probable, 2
Tim. was written during Paul's second imprisonment at Rome, Luke was with him
then as his faithful companion to the last (2 Tim. 4:11). Of his subsequent history
we have no certain information.
The design of Luke's Gospel was to give an
exhibition of the character and work of Christ as seen in his history till he
was taken up from his disciples into heaven; and of the Acts, as its sequel, to
give an illustration of the power and working of the gospel when preached among
all nations, "beginning at Jerusalem." The opening sentences of the Acts are just
an expansion and an explanation of the closing words of the Gospel. In this book
we have just a continuation of the history of the church after Christ's ascension.
Luke here carries on the history in the same spirit in which he had commenced
it. It is only a book of beginnings, a history of the founding of churches, the
initial steps in the formation of the Christian society in the different places
visited by the apostles. It records a cycle of "representative events."
All
through the narrative we see the ever-present, all-controlling power of the ever-living
Saviour. He worketh all and in all in spreading abroad his truth among men by
his Spirit and through the instrumentality of his apostles.
The time of the
writing of this history may be gathered from the fact that the narrative extends
down to the close of the second year of Paul's first imprisonment at Rome. It
could not therefore have been written earlier than A.D. 61 or 62, nor later than
about the end of A.D. 63. Paul was probably put to death during his second imprisonment,
about A.D. 64, or, as some think, 66.
The place where the book was written
was probably Rome, to which Luke accompanied Paul.
The key to the contents
of the book is in 1:8, "Ye shall be witnesses unto me both in Jerusalem, and in
all Judea, and in Samaria, and unto the uttermost part of the earth." After referring
to what had been recorded in a "former treatise" of the sayings and doings of
Jesus Christ before his ascension, the author proceeds to give an account of the
circumstances connected with that event, and then records the leading facts with
reference to the spread and triumphs of Christianity over the world during a period
of about thirty years. The record begins with Pentecost (A.D. 33) and ends with
Paul's first imprisonment (A.D. 63 or 64). The whole contents of the book may
be divided into these three parts:
(1.) Chaps. 1-12, describing the first twelve
years of the Christian church. This section has been entitled "From Jerusalem
to Antioch." It contains the history of the planting and extension of the church
among the Jews by the ministry of Peter.
(2.) Chaps. 13-21, Paul's missionary
journeys, giving the history of the extension and planting of the church among
the Gentiles.
(3.) Chaps. 21-28, Paul at Rome, and the events which led to
this. Chaps. 13-28 have been entitled "From Antioch to Rome."
In this book
it is worthy of note that no mention is made of the writing by Paul of any of
his epistles. This may be accounted for by the fact that the writer confined himself
to a history of the planting of the church, and not to that of its training or
edification. The relation, however, between this history and the epistles of Paul
is of such a kind, i.e., brings to light so many undesigned coincidences, as to
prove the genuineness and authenticity of both, as is so ably shown by Paley in
his Horae Paulinae. "No ancient work affords so many tests of veracity;
for no other has such numerous points of contact in all directions with contemporary
history, politics, and topography, whether Jewish, or Greek, or Roman." Lightfoot.
(See PAUL.)
Adah
- ornament. (1.) The first of Lamech's two wives, and the mother of Jabal
and Jubal (Gen. 4:19, 20, 23).
(2.) The first of Esau's three wives, the daughter
of Elon the Hittite (Gen. 36:2,4), called also Bashemath (26:34).
Adam
- red, a Babylonian word, the generic name for man, having the same meaning
in the Hebrew and the Assyrian languages. It was the name given to the first man,
whose creation, fall, and subsequent history and that of his descendants are detailed
in the first book of Moses (Gen. 1:27-ch. 5). "God created man [Heb., Adam] in
his own image, in the image of God created he him; male and female created he
them."
Adam was absolutely the first man whom God created. He was formed out
of the dust of the earth (and hence his name), and God breathed into his nostrils
the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26;
2:7). He was placed after his creation in the Garden of Eden, to cultivate it,
and to enjoy its fruits under this one prohibition: "Of the tree of the knowledge
of good and evil thou shalt not eat of it; for in the day that thou eatest thereof
thou shalt surely die."
The first recorded act of Adam was his giving names
to the beasts of the field and the fowls of the air, which God brought to him
for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while
in an unconscious state took one of his ribs, and closed up his flesh again; and
of this rib he made a woman, whom he presented to him when he awoke. Adam received
her as his wife, and said, "This is now bone of my bones, and flesh of my flesh:
she shall be called Woman, because she was taken out of Man." He called her Eve,
because she was the mother of all living.
Being induced by the tempter in the
form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also
did eat. Thus man fell, and brought upon himself and his posterity all the sad
consequences of his transgression. The narrative of the Fall comprehends in it
the great promise of a Deliverer (Gen. 3:15), the "first gospel" message to man.
They were expelled from Eden, and at the east of the garden God placed a flame,
which turned every way, to prevent access to the tree of life (Gen. 3). How long
they were in Paradise is matter of mere conjecture.
Shortly after their expulsion
Eve brought forth her first-born, and called him Cain. Although we have the names
of only three of Adam's sons, viz., Cain, Abel, and Seth, yet it is obvious that
he had several sons and daughters (Gen. 5:4). He died aged 930 years.
Adam
and Eve were the progenitors of the whole human race. Evidences of varied kinds
are abundant in proving the unity of the human race. The investigations of science,
altogether independent of historical evidence, lead to the conclusion that God
"hath made of one blood all nations of men for to dwell on all the face of the
earth" (Acts 17:26. Comp. Rom. 5:12-12; 1 Cor. 15:22-49).
Adamah
- red earth, a fortified city of Naphtali, probably the modern Damieh, on
the west side of the sea of Tiberias (Josh. 19:33, 36).
Adamant
- (Heb. shamir), Ezek. 3:9. The Greek word adamas means diamond. This stone
is not referred to, but corundum or some kind of hard steel. It is an emblem of
firmness in resisting adversaries of the truth (Zech. 7:12), and of hard-heartedness
against the truth (Jer. 17:1).
Adam, a type - The
apostle Paul speaks of Adam as "the figure of him who was to come." On this account
our Lord is sometimes called the second Adam. This typical relation is described
in Rom. 5:14-19.
Adam, the city of - is referred
to in Josh. 3:16. It stood "beside Zarethan," on the west bank of Jordan (1 Kings
4:12). At this city the flow of the water was arrested and rose up "upon an heap"
at the time of the Israelites' passing over (Josh. 3:16).
Adar
- large, the sixth month of the civil and the twelfth of the ecclesiastical
year of the Jews (Esther 3:7, 13; 8:12; 9:1, 15, 17, 19, 21). It included the
days extending from the new moon of our March to the new moon of April. The name
was first used after the Captivity. When the season was backward, and the lambs
not yet of a paschal size, or the barley not forward enough for abib, then a month
called Veadar, i.e., a second Adar, was intercalated.
Adbeel
- miracle of God, the third of the twelve sons of Ishmael, and head of an
Arabian tribe (Gen. 25:13; 1 Chr. 1:29).
Addar - ample,
splendid, son of Bela (1 Chr. 8:3); called also "Ard" (Gen. 46:21)
Adder
- (Ps. 140:3; Rom. 3:13, "asp") is the rendering of, (1.) Akshub ("coiling"
or "lying in wait"), properly an asp or viper, found only in this passage. (2.)
Pethen ("twisting"), a viper or venomous serpent identified with the cobra (Naja
haje) (Ps. 58:4; 91:13); elsewhere "asp." (3.) Tziphoni ("hissing") (Prov. 23:32);
elsewhere rendered "cockatrice," Isa. 11:8; 14:29; 59:5; Jer. 8:17, as it is here
in the margin of the Authorized Version. The Revised Version has "basilisk." This
may have been the yellow viper, the Daboia xanthina, the largest and most dangerous
of the vipers of Palestine. (4.) Shephiphon ("creeping"), occurring only in Gen.
49:17, the small speckled venomous snake, the "horned snake," or cerastes. Dan
is compared to this serpent, which springs from its hiding-place on the passer-by.
Addi - ornament, (Luke 3:28), the son of Cosam,
and father of Melchi, one of the progenitors of Christ.
Addon
- low, one of the persons named in Neh. 7:61 who could not "shew their father's
house" on the return from captivity. This, with similar instances (ver. 63), indicates
the importance the Jews attached to their genealogies.
Adiel
- ornament of God. (1.) The father of Azmaveth, who was treasurer under David
and Solomon (1 Chr. 27:25). (2.) A family head of the tribe of Simeon (1 Chr.
4:36). (3.) A priest (1 Chr. 9:12).
Adin - effeminate.
(1.) Ezra 8:6. (2.) Neh. 10:16.
Adina - slender,
one of David's warriors (1 Chr. 11:42), a Reubenite.
Adino
- the Eznite, one of David's mighty men (2 Sam. 23:8). (See JASHOBEAM.)
Adjuration - a solemn appeal whereby one person
imposes on another the obligation of speaking or acting as if under an oath (1
Sam. 14:24; Josh. 6:26; 1 Kings 22:16).
We have in the New Testament a striking
example of this (Matt. 26:63; Mark 5:7), where the high priest calls upon Christ
to avow his true character. It would seem that in such a case the person so adjured
could not refuse to give an answer.
The word "adjure", i.e., cause to swear
is used with reference to the casting out of demons (Acts 19:13).
Admah
- earth, one of the five cities of the vale of Siddim (Gen. 10:19). It was
destroyed along with Sodom and Gomorrah (19:24; Deut. 29:23). It is supposed by
some to be the same as the Adam of Josh. 3:16, the name of which still lingers
in Damieh, the ford of Jordan. (See ZEBOIM.)
Adnah
- delight. (1.) A chief of the tribe of Manasseh who joined David at Ziklag
(1 Chr. 12:20). (2.) A general under Jehoshaphat, chief over 300,000 men (2 Chr.
17:14).
Adonibezek - lord of Bezek, a Canaanitish
king who, having subdued seventy of the chiefs that were around him, made an attack
against the armies of Judah and Simeon, but was defeated and brought as a captive
to Jerusalem, where his thumbs and great toes were cut off. He confessed that
God had requited him for his like cruelty to the seventy kings whom he had subdued
(Judg. 1:4-7; comp. 1 Sam. 15:33).
Adonijah - my
Lord is Jehovah. (1.) The fourth son of David (2 Sam. 3:4). After the death of
his elder brothers, Amnon and Absalom, he became heir-apparent to the throne.
But Solomon, a younger brother, was preferred to him. Adonijah, however, when
his father was dying, caused himself to be proclaimed king. But Nathan and Bathsheba
induced David to give orders that Solomon should at once be proclaimed and admitted
to the throne. Adonijah fled and took refuge at the altar, and received pardon
for his conduct from Solomon on the condition that he showed himself "a worthy
man" (1 Kings 1:5-53). He afterwards made a second attempt to gain the throne,
but was seized and put to death (1 Kings 2:13-25).
(2.) A Levite sent with
the princes to teach the book of the law to the inhabitants of Judah (2 Chr. 17:8).
(3.) One of the "chiefs of the people" after the Captivity (Neh. 10:16).
Adonikam
- whom the Lord sets up, one of those "which came with Zerubbabel" (Ezra 2:13).
His "children," or retainers, to the number of 666, came up to Jerusalem (8:13).
Adoniram - (Adoram, 1 Kings 12:18), the son of
Abda, was "over the tribute," i.e., the levy or forced labour. He was stoned to
death by the people of Israel (1 Kings 4:6; 5:14)
Adoni-zedec
- lord of justice or righteousness, was king in Jerusalem at the time when
the Israelites invaded Palestine (Josh. 10:1,3). He formed a confederacy with
the other Canaanitish kings against the Israelites, but was utterly routed by
Joshua when he was engaged in besieging the Gibeonites. The history of this victory
and of the treatment of the five confederated kings is recorded in Josh. 10:1-27.
(Comp. Deut. 21:23). Among the Tell Amarna tablets are some very interesting letters
from Adoni-zedec to the King of Egypt. These illustrate in a very remarkable manner
the history recorded in Josh. 10, and indeed throw light on the wars of conquest
generally, so that they may be read as a kind of commentary on the book of Joshua.
Here the conquering career of the Abiri (i.e., Hebrews) is graphically described:
"Behold, I say that the land of the king my lord is ruined", "The wars are mighty
against me", "The Hebrew chiefs plunder all the king's lands", "Behold, I the
chief of the Amorites am breaking to pieces." Then he implores the king of Egypt
to send soldiers to help him, directing that the army should come by sea to Ascalon
or Gaza, and thence march to Wru-sa-lim (Jerusalem) by the valley of Elah.